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JOHX ALLEX WOOD 



Christian Perfection, 



AS TAUGHT BY 

John Wesley. 

COMPILED BY 

REV. J. A. WOOD, 

Author of "Perfect Love" and ''Purity and Maturity." 
INTBODUCTION BY BISHOP W. F. MALLALIEV. 



"FUBK LOVE, REIGNING ALONE IN THE HEART AND LIFE, THIS 
IS THE WHOLE OF SCRIPTURAL PERFECTION."— TTesZci/. 



THE CHRISTIAN WITNESS CO, 
Chicago and Boston. 






TO THE 

MINISTBT AND MEMBEBSHZT 

OF THE 

VABIODS BBANCHES OF THE METHODIST CBUBCH, 

THIS VOLUME 

IS MOST RKSPECTrULLY DBDICATBO. 






CoPT«i<JHT 1921, Christian WiTNBsa Go. 

JAN -3 192? 



PREFACE. 



In this book Mr. Wesley is made to speak for himself 
on the subject of Christian Perfection; as, in its prepar- 
ation, all that he left on the subject, in his various works 
and elsewhere, has been carefully examined, and every- 
thing of any special interest, or at all pertinent to the 
doctrine Jind experience, has been collected and classified 
in thirty sections; and each quotation verified for ex- 
amination if desired. In this classified, convenient form, 
may be found substantially all of his teachings, respect- 
ing this the central doctrine of Christianity. 

During more than a century, John Wesley has been 
growing in the esteem of mankind, until now, among 
all Christians — Episcopalians, Dissenters, and Protes- 
tants of all names, — he is regarded as one of the most 
remarkable religious reformers in modern times. Those 
who desire to know his views on any aspect of the sub- 
ject of Christian Perfection can turn to this volume, 
and at once find all that is now available from him re- 
garding it. Within these pages are garnered many 
precious truths for the edification of those interested in 
Scriptural holiness as taught by John Wesley. 

John A. Wood. 



Shall We Drop It or p 
Make a Point of It I 



ON every hand we continually hear the 
plaint that Methodism is not true to 
Christian Perfection and is gradually for- 
getting the doctrine of its founder. Why 
is this? Wesly once wrote; "I find almost 
all our preachers in every circuit are done with Christian 
Perfection. They say they believe it» but never preach 
it; or not once in a quarter. What is to be done? 
Shall we drop it or make a point of it?" Again he 
wrote, "I examined the society. In five years I have 
found five members have been gained. What have 
our preachers been doing all this time? They have 
preached four evenings in the week, and on Sunday 
morning. They have taken great care not to speak 
too plain, less they should give offense. When Mr. 
B — preached the old Methodist doctrine, one said, 
'You must not preach such doctrine here. It is not 
calculated for the Meridian of Edinburgh'. '* 

Did you ever hear such talk in America? You 
must not preach perfection in Illinois, Indiana or Iowa. 
It is not calculated for the civilization of the United 
States. 

Is it any wonder that the work of God does not 
prosper more? God's work will prosper when we press 
all believers to go on to perfection, believing that the 
blood of Jesus Christ, his Son, cleanseth us from all sin; 
that he is faithful and just to forgive us our sins and 
cleanse us from all unrighteousness. 



INTRODUCTION, 



John Wesley, under God the founder of Methodism, 
to-day touches the world with mightier power than ever 
in the past. His followers stand in the front ranks of 
the militant church. They have already astonished 
Christendom hy their tireless energy and their aggres- 
sive spirit. The world expects great things of Meth- 
odism. 

The Gospel as preached by Wesley and those who 
imitate him, appeals with peculiar force to the intelli- 
gent common-sense of all unconverted men. All such 
men feel that under the circumstances and conditions 
of human life, it was incumbent upon God to make 
salvation possible to every soul. It has been the mission 
of Methodism to destroy the unreasonable and illogical 
and unscriptural dogmas of Calvanistic fatalism, and 
show how God could be just and yet the justifier of 
every believing soul that in real penitence accepts the 
Lord Jesus Christ; and, also, how God can save all in- 
fants and irresponsible persons, and how in every nation 
all who fear God and work righteousness, though they 
have never heard the Gospel, are accepted by Him. 
These fundamental truths as set forth by John Wesley, 

5 



6 INTRODUCTION. 

have never failed to commend themselves to the favor- 
able consideration of all unprejudiced minds, for they 
at once glorify the Divine justice and compassion, and 
throw wide open the door of hope to every soul. But 
Wesley was thorough and exhaustive in his treatment 
of whatever was the subject of his investigations. For 
many long and weary years he groped in the thick dark- 
ness of the times in which he lived, seeking for the sim- 
plest experience of salvation. He abounded in all 
manner of self-denials and self-sacrifices; his morality 
was the most exalted character; he was diligent in 
prayer and in the study of God's word; he was most 
strict in all the outward forms and services of religion ; 
but until he reached his thirty-fifth year he had not 
attained the consciousness of pardon in his own soul; 
he could not testify that God for Christ 's sake had for- 
given him his sins. From that auspicious and ever- 
memorable, as well as glorious hour, when, listening to 
the reading of Luther's Preface to the Epistle to the 
Romans, he felt his heart strangely warmed with the 
love of God, and knew himself to be a pardoned sinner, 
he went straight forward as the Spirit of God directed 
his steps, till he came to the experience of perfect love 
in his own soul. 

It is to be especially noted that Wesley never quar- 
relled about names. Sanctification, holiness, perfection, 
were often used by him to express the experience in the 
Divine life, attainable by all Christians previous to the 
hour of death; but he was more inclined to speak of 
the experience as the perfection of love, including love 
to God and love to man, and involving, at the same 



INTRODUCTION, 7 

time, deliverance from the power, the guilt, and the 
pollution of sin. 

Of two things we may rest assured. The first is that 
Wesley taught the possibility of this experience, and 
that it was to be reached by meditation, study, convic- 
tion of need, desire, consecration and faith. The second 
is that he leaves no room for doubt that he professed 
to have the experience, and that he preached the doc- 
trine of Christian perfection and exhorted and encour- 
aged his followers to seek it. 

No one will study Wesley without discovering that 
he makes a distinction between regeneration and sancti- 
fication, or Christian perfection. He teaches that the 
work is wrought instantaneously, though it may be 
approached by slow and gradual steps; he denies the 
possibility of remaining in a justified and regenerate 
state while guilty of known sin; he teaches that this 
experience of perfect love pre-eminently favors the 
growth of all Christian graces; he avoids most care- 
fully, and condemns most emphatically, all fanaticism 
and spiritual pride and foolishness, and shows how easily 
the experience may be lost ; he studies his own heart, and 
watches with the most critical attention the professions 
and lives of those who assumed to have found the experi- 
ence of entire sanctification, and compares all with the 
teachings of the Word of God: so that we have in 
** Wesley's Plain Account of Christian Perfection," and 
in his frequent allusions to the subject in his journals 
and sermons, the summation of all that is essential to 
the fullest and clearest understanding of this whole 
subject. 



8 INTRODUCTION. 

It is with the greatest satisfaction that I give my ap- 
proval to the present compilation of all that Wesley- 
has taught concerning the all-important subject of 
Christian perfection. Surely there never, as now, was a 
time when the followers of Christ, of every name, and 
when, especially, all Methodists, should give their atten- 
tion to the study of the scope and glorious nature of 
their privileges in this present dispensation of the Holy 
Ghost. We seem to stand on advanced ground, and 
such doors of opportunity are opened to the people of 
God, as never before in all the centuries of the past. 
All appliances, all facilities, are ours, and may be sancti- 
fied and utilized for the salvation of the world. But 
the great imperative, now is, that the professing dis- 
ciples of the Lord Jesus Christ should rise up out of 
the ordinary and usual experience of vacillation, of 
backsliding, yes, of justification and regeneration, and 
leaving all that is past, as Paul exhorts should be done, 
commence "to go on unto perfection,*^ commence *Ho 
expect to be made perfect in love in this life, * ' commence 
* ' to earnestly strive after it, ' ' and if need be, strive with 
groanings, and tears, and self-abasement, £uid agonizing 
supplications, until the experience of perfect love is 
realized, and the baptism of the Holy Ghost fills every 
heart with zeal, and crowns every head with lambent 
flames and makes every tongue eloquent in testifying 
to the grace of God that saves to the uttermost. Surely 
it will help to the realization of these most desirable 
results, if once more we turn to the study of Wesley 
and the Word of God. 

W. F. Mallalieu. 



CONTENTS. 



SECTION I. 



PAGB 



How Mr. Wesley was Led into the Light of Full 

Salvation 13 

SECTION II. 
The Natube of Christian Perfection 17 

SECTION III. 

Regeneration and Entire Sanctification Not Iden- 
tical 29 

SECTION IV. 

The Justified and Regenerate State Does Not Ad- 
mit OF Committing Sin 39 

SECTION V. 

There is No Condemnation to Justified Believers . . 43 

SECTION VI. 

Justified Believers Convicted of Indwelling Sin 45 

SECTION VII. 

The Length of Time Between Regeneration and 

Entire Sanctification 49 

9 



10 CONTENTS. 

SECTION VIII. 



PAOK 



Sanctification Instantaneous, by Faith, and Not 

BY Growth in Grace 53 

SECTION IX. 

How Christian Perfection is to be Obtained 62 

SECTION X. 

The Witness of the Spirit to Entire Sanctifica- 
tion 71 

SECTION XL 

Mr. Wesley Encouraged the Profession of Chris- 
tian Holiness 75 

SECTION XII. 
Witnesses of Entire Sanctification 81 

SECTION XIII. 
The Necessity of Preaching Holiness 86 

SECTION XIV. 

Mb. Wesley Frequently Preached on Christian 

Perfection 94 

SECTION XV. 

Mb. Wesley was Not Confined to Any One Mode 

OF Expression 98 

SECTION XVI. 

Mr. Wesley Approved and Used the Phrase "Sec- 
ond Blessing" 104 

SECTION XVII. 

Holiness Identified with the Promotion of the 

General Work of God 106 



CONTENTS. U 

SECTION XVIII. 

■TAGH 

The Select Societies Were for Those Entirely 

Sanctified Ill 

SECTION XIX. 
Full Salvation may be Lost 115 

SECTION XX. 
Advice to Those Professing Perfect Love 120 

SECTION XXI. 
Mb. Wesley's Viev^^s of Moravianism 126 

SECTION XXII. 

The Extent of the Work of Sanctification in Mb. 

Wesley's Day ISl 

SECTION XXIII. 

The Opposition Mr. Wesley Encountered on the 

Subject 140 

SECTION XXIV. 
On Hearing Ministers Who Oppose the Truth 14S 

SECTION XXV. 

Mr. Wesley's Opposition to, and Treatment of, 

Fanaticism 150 

SECTION XXVI. 

Minutes of Conference Conversations on the Sub- 
ject 160 

SECTION XXVII. 
Miscellaneous Items 169 



12 



CONTENTS. 
SECTION XXVIII. 



How Far did Mb. Wesley Change His Views on 
Christian Perfection 

SECTION XXIX. 
A Chronological Epitome 

SECTION XXX. 
Wesley's Plain Account of Christian Perfection. 



PACK 

174 

180 
183 



CHRISTIAN PERFECTION. 



SECTION I. 

HOW MR. WESLEY WAS LED INTO THE LIGHT OF PULL 
SALVATION. 

"But how came this opinion into my mind? I will tell 
you with tail simplicity. In 1725 I met with Bishop Tay- 
lor's 'Rules of Holy Living and Dying.' I was struck par- 
ticularly with the chapter upon intention, and felt a fixed 
intention 'to give myself up to God.' In this I was much 
confirmed soon after by the 'Christian Pattern,' and longed 
to give God all my heart. This is just what I mean by 
perfection now: I sought after it from that hour." — Journal, 
May, 1765. 

Mr. Wesley was then in his twenty-third year, and 
Bishop Taylor was an eminent prelate in the English 
Episcopal Church. 

"In the following year (1726) I met with Kempis' 'Chris- 
tian Pattern.' The nature and extent of inward religion, 
the religion of the heart, now appeared to me in a stronger 
light than ever it had done before." 

Thomas a Kempis was an Augustine monk, distin- 
guished for his apostolic simplicity and purity. His 
''Christian Pattern" has been translated into all mod- 

13 



14 CHRISTIAN PERFECTION, 

orn lan^ruagos, and published in more than a thousand 
editions. 

"Ill 1727, 1 read Mr. Law's 'Christian Perfection,' and 
'Serious Call,' aud more explicitly resolved to be all devoted 
to God, iu body, soul, and spirit. In 1730 I began to be 
homo unius UhrU* to study (comparatively) no book but 
the Bible. I then saw, in a stronger light than ever before, 
that only one thing is needful, even faith that worketh by 
the love of God and man, all inward and outward holiness; 
and I groaned to love God with all my heart, and to serve 
Him with all my strength. 

"January 1, 1733, I preached the sermon of the 'Circum- 
cision of the heart'; which contains all that I now teach 
concerning salvation from all sin, and loving God with an 
undivided heart. In the same year I printed (the first time 
I ventured to print anything) for the use of my pupils, 'A 
CollcHtion of Forms of Prayer;' and in this I spoke ex- 
l)licitly of giving 'the whole heart and the whole life to 
God.' This was then, as it is now, my idea of perfection, 
though I should have started at the word. 

"In 1735, I preached my farewell sermon at Epworth, in 
Lincolnshire. In this, likewise, I spoke with the utmost 
clearness of having one design, one desire, one love, and of 
pursuing the one end of our life in all our words and 
actions. 

"In January, 1738, I expressed my desire in these 
words: — 

O grant that nothing in my soul 

May dwell but thy pure love alone! 
O may thy love possess me whole, 

My Joy, my treasure, and my crown ! 
Strange flames far from my heart remove^ 

My every act, word, thought be love ! 

*A man of one book. 



AB TAUGHT BY JOHN WESLEY. W 

"And I am still persuaded this is what the Lord Jesua 
hath bought for me with His own blood. 

"Now, whether you desire and expect this blessing or not, 
is it not an astonishing thing that you, or any man living, 
should be disgusted at me for expecting it; and that they 
should persuade one another, that tbis hope is 'subversive of 
the very foundations of Christian experience?' Why then, 
whoever retains it cannot possibly have any Christian ex- 
perience at all. Then, my brother, Mr. Fletcher, and I, and 
twenty thousand more, who seem both to love and fear God, 
are, in reality, children of the devil, and in the road to 
eternal damnation." — Journal, May, 1765. 

"Many years since, I saw that without holiness no man 
shall see the Lord. I began by following after it and in- 
citing all with whom I had any intercourse to do the same. 
Ten years after, God gave me a clearer view than I Iiad 
before of the way how to attain it, namely, by faith in the 
Son of God. And immediately / declared to all, 'We are 
saved from sin, we are made holy hy faith.' This / testified 
in private, in public, in print, and God confirmed it by a 
thousand witnesses." — Vol. vii. p. 38. 

This was written in 1771. In 1744, nearly thirty 
years before, he wrote : — 

"In the evening, while I was reading prayers at Snows- 
field, I found such light and strength as I never remember 
to liave had before. I saw every thought as well as action 
or word, just as it was rising in my heart, and whether it was 
right before God, or tainted with pride or selfishness. 

"I waked the next morning, by the grace of God, in the 
same ^irit; and about eight, being with two or three that 
believed in Jesus, I felt such an awe, and tender sense of 
the presence of God, as greatly confirmed me therein; so 
that God was before me all day long. I sought and found 
Him in every place; and could truly say, when I lay down 
at night, *n^w I have lived a day.' " — Journal, Dec, 1744. 



16 CHRISTIAN PERFECTION, 

These paragraphs contain the substance which Mr. 
Wesley left in writing regarding his experience of full 
salvation. He seldom recorded his personal religious 
experience in his Journals, and yet we have as much 
regarding his experience of sanctification as of justifi- 
cation. The most he says about his justification, was 
that at Aldersgate he felt ' ' his heart strangely warmed. ' ' 
This is often quoted respecting his justification, while 
the foregoing statements are both as clear and as definite 
respecting his sanctification. There is just as much 
propriety, in the light of his Journals, in asserting that 
he did not claim to be justified, as that he did not claim 
to be sanctified. 

His whole life and work, during a long and useful 
ministry, teach more positively than any words of his, 
that his consecration and faith received a Divine re- 
sponse in the blessed experience which he insisted upon 
in others, and into which he led so many thousands of 
his hearers. There is no reason for believing that John 
Wesley sent his people ahead of himself, or that he led 
them into richer fields of light, sweetness, and love, 
than he himself enjoyed. 



A8 TAUGHT BY JOHN WESLEY. 17 



SECTION II. 

THE NATURE OF CHRISTIAN PERFECTION. 

In 1733, when Mr. AVesley was thirty years of age, 
he preached at St. Mary 's, Oxford, before the University, 
his sermon on the ' ' Circumcision of the heart, ' ' in which 
he said: — 

"The circumcision of the heart is that habitual disposi- 
tion of soul, which, in the sacred writings, is termed holi- 
ness; and which directly implies the being cleansed from 
sin, from all filthiness both of flesh and spirit; and by con- 
sequence, the being endued with those virtues which were 
also in Christ Jesus; the being so renewed in the image of 
our mind, as to be perfect as our Father in heaven is 
I)erfect." 

Thirty-two years after, in 1765. he says: — 

"This sermon contained all that I now teach concerning 
salvation from all sin, and loving God with an undivided 
heart" — Sertnons, vol. i. p. 147. 

"I believe it to be an inward thing, namely, the life of 
God in the soul of man; a participation of the Divine 
nature; the mind that was in Christ; or, the renewal of our 
heart, after the image of Him that created us." — Journal, 
Sept., 1739. 

"What is, then, the perfection of which man is capable, 
while he dwells in a corruptible body? It is the complying 



18 CHRISTIAN PERFECTION, 

with that kind command: "My son, give Me thy heart.* 
It is the *loving the Lord his God with all his heart, and 
with all his soul, and with all his mind.' This is the sum 
of Christian perfection: it is all comprised in that one word, 
love. The first branch of it is the love of God: and as he 
that loves God loves his brother also, it is inseparably con- 
nected with the second: 'Thou shalt love thy neighbor as 
thyself;' Thou shalt love every man as thy own soul, as 
Christ loved us. 'On these two commandments hang all the 
law and the prophets;' these contain the whole of Christian 
perfection." — Sermons, vol. ii. p 168. 

His sermon on "Christian Perfection" was written in 
1741. Mr. Wesley says:— 

"I think it was the latter end of the year 1740, that I had 
a conversation with Dr. Gibson, then Bishop of London, at 
Whitehall. He asked me what I meant by perfection. I 
told him without any disguise or reserve. When I ceased 
speaking, he said : *Mr. Wesley, if this be all you mean, 
publish it to all the world.' I answered, 'My lord, I will'; 
and accordingly wrote and published the sermon on 'Chris- 
tian Perfection.' " 

Letter to the Bishop of London : — 

"What, it may be asked, do you mean by *one that is 
perfect,' or, 'one that is as his Master?' We mean one in 
whom is, 'the mind which was in Christ,' and who so 'walk- 
eth as He walked;' a man that *hath clean hands and a 
pure heart;' or that is 'cleansed from all filthiness of flesh 
and spirit;' one 'in whom their is no occasion of stumbling,' 
and who, accordingly, 'doth not commit sin.' To declare 
this a little more particularly: We understand by that 
Scriptural expression, 'a perfect man,' one in whom God 
hath fulfilled His faithful word: 'From all your filthiness, 



A8 TAUGHT BY JOHN WESLEY. 19 

and from all your idols will I cleanse yon. I will also save 
you from all your nncleanness.' We understand, hereby, 
one whom God hath sanctified throughout, even in 'body, 
soul, and spirit;' one who 'walketh in the light, as He is 
in the light,' in whom *is no darkness at all ; the blood of 
Jesus Christ His Son' having 'cleansed him from all sin.' 

"This man can now testify to all mankind, 'I am cruci- 
fied with Christ; nevertheless I live; yet I live not, but 
Christ liveth in me.' He 'is holy, as God who called him 
is holy,' both in life, and 'in all manner of conversation.' 
He 'loveth the Lord his God with all his heart, and serveth 
Him with all his strength'. He 'loveth his neighbor' (every 
man) 'as himself;' yea, 'as Christ loved us;' them in par- 
ticular that 'despitefully use him and persecute him,' be- 
cause 'they know not the Son, neither the Father.' Indeed, 
his soul is all love, filled with 'bowels of mercies, kindness, 
meekness, gentleness, long suffering.' And his life agreeth 
thereto, full of 'the work of faith, the patience of hope, 
the labor of love.' And 'whatsoever he doeth, either in 
word or deed,' he doeth 'it all in the name, in the love and 
IK)wer, of the Lord Jesus.' In a word, he doeth the will of 
God 'on earth, as it is done in Heaven.' 

"This is to be 'a perfect man,' to be 'sanctified through- 
out, created anew in Jesus Christ;' even 'to have a heart 
so all-flaming with the love of God' (to use Archbishop 
Usher's words), 'as continually to offer up every thought, 
word, and work, as a spiritual sacrifice, acceptable unto God 
through Christ' In every thought of our hearts, in every 
word of our tongues, in every work of our hands, 'to show 
forth His praise who hath called us out of darkness into His 
marvellous light.' Oh, that both we, and all who seek the 
Lord Jesus in sincerity, may thus ^be made perfect in 
one!'" — Works, vol. v. p. 342. 

"By salvation, I mean, not barely, according to the vulgar 
notion, — deliverance from hell, or going to heaven; but a 
present deliverance from sin, a restoration of the soul to its 



20 CHRISTIAN PERFECTION, 

^:>rimitive health, its original purity ; a recovery of the Divine 
nature; the renewal of our soul after the image of God. in 
righteousness and true holiness, in justice, mercy, and truth. 
This implies all holy and heavenly tempers, and by conse- 
quence, all holiness of conversation." — Written in 1744, 
Works, vol. V. p. 35. 

Tyerman says, in his "Life of Wesley," that at the 
first conference, in 1744, Christian perfection was de- 
fined : — 

"A renewal in the image of God, in righteousness and 
true holiness. To be a perfect Christian is to love the Lord 
our God with all our heart, soul, mind, and strength, imply- 
ing the destruction of all inward sin ; and faith is the con- 
dition and instrument by which such a state of grace is 
obtained." — Tyerman, vol. i. p. 444. 



To Dr. Dodd, in 1756 :— 



> 



"When I began to make the Scriptures my study (about 
seven and twenty years ago), I began to see that Christiaus 
are called to love God tdth all their heart, and to serve Him 
with all their strength, which is precisely what I apprehend 
to be meant by the Scriptural term 'perfection: After 
weighing this for some years, I openly declared my senti- 
ments before the Universitj', in the sermon on T/m? circum- 
cision of the heart: About six years after, in consequence of 
an advice I received from Bishop Gibson, Tell all the world 
what you mean by perfection,' I published my coolest and 
latest thoughts in the sermon on that subject. I therein 
build on no authority, ancient or modern, but the Scripture." 
— Methodist Magazine, 1779, p. 434. 

To Miss Hain, in 1758 :— 

"The doctrine of perfection, you say, has perplexed you 
much, since some of our preachers have placed it in' so 



AB TAUGHT BY JOHN WESLEY. 21 

dreadful a light; one of them affirming, 'A believer, till per- 
fect, is under the curse of God, and in a state of damnation.' 
Another, 'If you die before you have attained it, you will 
surely ]>erish.' 

"By perfection, I mean perfect love, or the loving God 
with all our heart, so as to rejoice evermore, to pray with- 
out ceasing, and in everything to give thanks. I am con- 
vinced every believer may attain this; yet I do not say he 
is in a state of damnation, or under the curse of God, till 
he does attain. No; he is in a state of grace, and in favor 
with God, as long as he believes. Neither would I say, *If 
you die without it, you will perish;' but rather, '^Till you 
are saved from unholy tempers, you are not ripe for glory. 
There will, therefore, more promises bo fuUilkHl in your soul 
before God takes you to himself.' 

" *But none can attain i>erfection unless tliey first believe 
it attainable.' Neither do I adinn this. I knew a Calvinist 
in London, who never believeil it attainable, till the moment 
she did attain it; and then lay declarim: it aloud for many 
days, tip her 8i)lrit returned to God." — U'orAv. vol. vi. p. 732. 

To Mifvs Furly, in 17(J2:— 

"Certainly sanctifieation (in the proper sense) is 'an in- 
stantan(H)UH deliverance from all sin'; and includes 'an 
ln8tantaniK)UB iK)wor then K>ven. always to cleave to Go<l.' 
Yet this sanctlflcatlon (at least, in the lower degrees) does 
not Inehido a power never to think a useless thought, nor 
ever sjH'ak a us<'less word. I. myself, believe that such a 
I)erfe<'tion is Inconsistent with living in a corruptil)le b(xly : 
for this makes it lmix)sslble 'always to think rli^ht.' While 
we breathe, we shall, more or less, mistake. If. therefore. 
Christian iMTfeetlon iinplie« this, we must not expe<'t it till 
after death. 

**I want you to be all love. This is the perfection I believe 
and teach. And this perfection is consistent with a thou- 



22 CHRISTIAN PERFECTION, 

sand nervous disorders, which that high-strained perfection 
is not Indeed, my judgment is, that (in this case particu- 
larly) to overdo is to undo; and that to set perfection too 
high (so high as no man that we ever heard or read of at- 
tained) is the most effectual (because unsuspected) way of 
driving it out of the world." — Works, vol. vi. p. 718. 

To Mrs. Maitland :— 

"As to the word perfection, it is Scriptural; therefore, 
neither you nor I can in conscience object to it, unless we 
would send the Holy Ghost to school, and teach Him to 
speak who made the tongue. 

"By Christian perfection, I mean (as I have said again and 
again) the so loving God and our neighbor as to 'rejoice 
evermore, pray without ceasing, and in everything give 
thanks.' He that experiences this is Scripturally perfect. 
And if you do not, yet you may experience it; you surely 
will, if you follow hard after it, for the Scripture cannot be 
broken. 

"What then does their arguing reprove, who object against 
Christian perfection? Absolute or infallible perfection I 
never contended for. Sinless perfection I do not contend 
for, seeing it is not Scriptural. A perfection, such as en- 
ables a person to fulfill the whole law, and so needs not the 
merits of Christ, — T. acknowledge no such i>erfection; I do. 
now, and always did, protest against it. 

" 'But is there no sin in those who are perfect in love?' 
I believe not; but be that as it may, they feel none, — no 
temper contrary to pure love, — while they rejoice, pray, and 
give thanks continually. And whether sin is suspended, or 
extinguished, I will not dispute; it is enough that they feel 
nothing but love. This, you allow, we should daily press 
after. And this is all I contend for." — Works, vol. vi. p. 752. 

To Miss H., in 1758 :— 

"Were you to ask, 'What if I should die this moment?' 
I should answer, 'I believe you would be saved; because I 



AS TAUGHT BY JOHN WESLEY. 23 

am persuaded, none that has faith can die before he is made 
ripe for glory.* This is the doctrine which I continually 
teach, which has nothing to do with justification by works. 
Nor can it discourage any who have faith, neither weaken 
their peace, nor damp their joy in the Lord. True believers 
are not distressed hereby, either in life or in death; imless 
in some rare instance, wherein the temptation of the devil 
is joined with a melancholy temper. 

"Upon the whole, I observe your great argument turns all 
lalong on a mistake of the doctrine. Whatever warm expres- 
sions may drop from young men, we do not teach that any 
believer is under condemnation. So that all the inferences 
drawn from this supposition fall to the ground at once." — 
Works, vol. vi. p. 733. 

Soon after the Bell and Maxwell fanaticism of 1762-3, 
which somewhat changed Charles Wesley's views on the 
subject for a time, Mr. Wesley wrote to him the follow- 
ing:— 

"1. By perfection, I mean the humble, gentle, patient 
love of God and man, ruling all the tempers, words, and 
actions, the whole heart, and the whole life. 

I do not include an impossibility of falling from it, either 
in part, or in whole. Therefore, I retract several expressions 
in our hymns, which partly express, partly imply, such an 
impossibility. And I do not contend for the term sinless, 
though I do not object against it. Do we agree or differ 
here? If we differ, wherein? 

"2. As to manner, I believe this perfection is always 
wrought in the soul by faith, by a simple act of faith; con- 
sequently, in an instant. But I believe a gradual work, both 
preceding and following that instant. Do we agree or differ 
here? 

"3. As to the time, I believe this instant generally is 
the instant of death, the moment before the soul leaves the 



34 CHRISTIAN PERFECTION, 

body. But I believe it may be ten, twenty, or forty years 
before death. Do we agree or differ here? 

"I believe it is usually many years after justification, but 
that it may he within five years, or five months after it. I 
know no conclusive argument to the contrary. Do you? 

"If it must be many years after justification, I would be 
glad to know how many. And how many days, or months, 
or even years, can you allow to be between perfection and 
death? How far from justification 7nii8t it bef and how 
near to death?" — Jackson's Life of Charles Wesley, vol. li. 
p. 210. 

"But what is the perfection here spoken of? It is not 
only a deliverance from doubts and fears, but from sin; 
from all inward, as well as outward sin; from evil desires, 
and evil tempers, as well as from evil word^ and works. 
Yea, and it is not only a negative blessing, a deliverance 
from all evil dispositions, implied in that expression, '1 will 
circumcise thy heart'; but a positive one likewise; even the 
planting all good dispositions in their place; clearly implied 
in that expression, 'To love the Lord your God with all your 
heart, and with all your soul.'"— /b'cn/jo/jv, vol. ii. p. 410. 

"'The pure in heart.' are those whose hearts God hath 
purified even as He is pure' ; who are purilicni through faith 
in the blood of Jesus, from every unholy affection ; who, 
being cleansed from all filthiness of flesh and spirit, porftHrt 
holiness in the (loving) fear of God.' They are, through 
the power of His grace, purified from pride, by the deei>est 
poverty of spirit; from anger, from every unkind or turbu- 
lent passion, by meekness and gentleness; from every desire 
but to please and enjoy God, to know and love Him more 
and more, by that hunger and thirst after righteousness, 
which now engrosses their whole soul ; so that now they 
love the Lord their God with all their heart, and with all 
their soul, and mind, and strength."— -S'er/non«, vol, i. p. 
199. 



A8 TAUGHT BY JOHN WESLEY. 25 

To the Countess of Huntingdon, in 1763 : — 

"The loving God with all our heart, soul, and strength, 
and the loving all men as Christ loved us, is, and ever was, 
for these thirty years, the sum of what I deliver, as pure 
religion and undefiled." — Life of Countess of Huntingdon, 
vol. i. p. 329. 

To the Rey. Mr. Venn, in 1765: — 

"What I want is, holiness of heart and life. They who 
have this are my brother, sister, and mother. 

"'But you hold perfection.' True; that is, loving God 
with all our heart, and serving Him with all our strength. 
I teach nothing more, nothing less, than this. And what- 
ever infirmity, defect, anomia, is consistent with this, any 
man may teach, and I shall not contradict him." — Works, 
vol. vil. p. 304. 

"But what is it you are angry at? What is it you object 
to? Let us understand the <iuestion before we dispute about 
It. 

"By Christian perfection. I mean, 1. Ix)ving God with 
all our heart. Do you obje<t to this? I mean, 2. A heart 
and life all devoteil to God. Do you desire less? I mean, 
3. Regaining the whole image of God. What objection to 
this? I mean, 4. Having all the mind that was in Christ. 
Is this going too far? I mean, 5. Walking uniformly as 
Christ walked. And this surely no Christian will object to 
If any one means anything more, or anything else, by per- 
fection, I have no concern with it." — Journal, June, 17G9. 

To Mr. S., in 1770:— 

"I had once the opportunity of speaking a few minutes 
to you on the head of Christian perfection; and I believe 
you had not much objection to anything which was then 
si)Okon. When I spoke nearly to the same effect to one of 
the late bishops of London, Bishop Gibson, he said earnestly, 



26 CHRISTIAN PERFECTION, 

'Why, Mr. Wesley, if this is what you mean by perfection, 
who can be against it?' I believe verily, there would need 
no more than a single hour, spent in free and open conver- 
sation, to convince you that none can rationally or Scrip- 
turally say anything against the perfection I have preached 
for thirty years." — Works, vol. vi. p. 747. 

To Mr. W. Churchey, in 1771 :— 

"Entire sanctification, or Christian perfection, is neither 
more nor less than pure love; love expelling sin, and govern- 
ing both the heart and life of a child of God." — Wor'ks, vol. 
vii. p. 82. 

"Christian perfection does not imply (as some men seem 
to have imagined) an exemption either from ignorance, or 
mistake, or infirmities, or temptations. Indeed, it is only 
another term for holiness. They are two names for the 
same thing. Thus, every one that is holy, is in the Scrip- 
ture sense, iDerfect. Yet we may observe, that neither in 
this respect is there any absolute perfection on earth. There 
is no perfection of degrees, as it is termed ; none which does 
not admit of a continual increase. So that how much soever 
any man has attained, or how high a degree soever he is 
perfect, he hath still need 'to grow in grace,' and daily to 
advance in the knowledge and love of God his Saviour." — 
Sermons, vol. i. p. 358. 

"Well, but what more than this can be implied in entire 
sanctification? It does not imply any new kind of holiness: 
let no man imagine this. From the moment we are justified 
till we give up our spirits to God, love is the fulfilling of the 
law, of the whole evangelical law, which took place of the 
Adamic law when the first promise of 'the seed of the 
woman' was made. Love is the sum of Christian sancti- 
fication; it is the one kind of holiness which is found only 
in various degrees, in the believers who are distinguished 
by St John into 'little children, young men, and fathers.' 



AB TAUGHT BY JOHN WE8LEY. 27 

The difference between one and the other properly lies in 
the degree of love. And herein there is as great a differ- 
ence in the spiritual, as in the natural sense, between fathers, 
young men, and babes." — Sermons, vol. ii. p. 221. 

"And all this, with abundantly more than this, is con- 
tained in that single expression, *the loving God with all 
our heart, and serving Him with all our strength.' Nor did 
I ever say or mean any more by perfection, than thus loving 
and serving God. But I dare not say less than this; for it 
might be attended with worse consequences than you seem 
to be aware of. If there be a mistake, it is far more dan- 
gerous on the one side than on the other. If I set the mark 
too high, I drive men into needless fears; if you set it too 
low, you drive them into hell fire." — Works, vol. vi. p. 535. 

"Thus you experience, that He whose name is called 
Jesus, does not bear that name in vain; that He does, in 
fact, 'save His people from their sins;' the root, as well as 
the branches. And this salvation from sin, from all sin, is 
another description of perfection, though indeed it expresses 
only the least, the lowest branch of it, only the negative 
part of the great salvation." — Sermons, vol. ii. p. 170. 

"But surely we cannot be saved from sin, while we dwell 
in a sinful hody.'' A sinful hody? I pray observe, how 
deeply ambiguous, how equivocal, this expression is! But 
there is no authority for it in Scripture: the w^ord, sinful 
body, is never found there. And as it is totally unscriptural, 
so it is palpably absurd. For no body, or matter of any 
kind, can be sinful; spirits alone are capable of sin. Pray 
in what part of the body should sin lodge? It cannot lodge in 
the skin, nor in the muscles, or nerves, or veins, or arteries; 
i't cannot be in the bones any more than in the hair or nails. 
Only the soul can be the seat of sin." — Sermons, vol. ii. p. 
172. 

It will be noticed in these expositions and statements 
of Mr. Wesley, given during forty years of his ministry, 



28 CHRISTIAN PERFECTION, 

that he used the terms ' ' perfection, " ' ' Christian perfec- 
tion," ''sanctification," "entire sanctification, " "perfect 
love/' and "holiness," interchangeably, and as synono- 
mous; implying the same gracious state of deliverance 
from all sin, and love to God with all the heart. 



A8 TAUGHT BY JOHN WESLEY. 29 



SECTION III. 

REGENERATION AND ENTIRE SANCTIFICATION NOT 
IDENTICAL. 

^'Monday, 28. — I retired to Lewisham, and wrote the ser- 
mon on 'Sin in Believers,' in order to remove a mistake which 
some were laboring to propagate, — that there is no sin in 
any that are justified." — Journal, April, 1762. 

"Is there then sin in him that is in Christ? Does sin 
remain in one that believes in Him? Is there any sin in 
them that are born of God, or are they wholly delivered 
from it? Let no one imagine this to be a question of mere 
curiosity ; or, that it is of little importance whether it be 
determined one way or the other. Rather, it is a point of 
the utmost moment to every serious Christian; the resolv- 
ing of which very nearly concerns both his present and eternal 
happiness. 

"And yet I do not know that ever it was controverted in 
the primitive Church. Indeed, there was no room for dis- 
puting concerning it, as all Christians were agreed. And so 
far as I have ever observed, the whole body of ancient 
Christians, who have left us anything in writing, declare 
with one voice, that even believers in Christ, till they are 
'strong in the Lord, and in the power of His might,' have 
need to 'wrestle with flesh and blood,' with an evil nature, as 
wen as 'with principalities and powers.' 

"And herein our own church (as indeed in most points) 
exactly copies after the primitive; declaring in her ninth 



30 



CHRISTIANS PERFECTION, 



article, 'Original sin is the corruption of the nature of every 
man whereby every man is in his own nature inclined to 
evil, so that the flesh lusteth contrary to the Spirit. And 
this infection of nature doth remain, yea, in them that are 
regenerated; whereby the lust of the flesh is not subject to 
the law of God. And although there is no condemnation 
for them that believe, yet this lust hath of itself the nature 
of sin.' . . . 

"Accordingly, believers are continually exhorted to watch 
against the flesh, as well as the world and the devil. And 
to this agrees the constant experience of the children of 
God. While they feel the witness in themselves, they ftn'I 
a will not wholly resigned to the will of God. They know 
they are in Him ; and yet find a heart ready to depart from 
Him, a proneness to evil in many instances, and a back- 
wardness to that which is good. The c-ontrary doctrine is 
wholly new ; never heard of in the Church of Christ, from 
the time of His c-oming into the world, till the time of Count 
Zinzendorf; and it is attendetl with the most fatal conse- 
quence. It cuts off all watching against our evil nature, 
against the Delilah which we are told is gone, though she is 
still lying in our bosom. It tears away the shield of weak 
believers, deprives them of their faith, and so leaves them 
exposed to all the as.saults of the world, the flesh, and the 
devil." — Sermon on "»S'/;i in Believers," vol. i. p. 108-115. 

*'It has been observed before, that the opposite doctrine, 
that there is no sin in believers, is quite new in the Church 
of Christ; that it was never heard of for seventeen hundred 
years; never till it was discovered by Count Zinzendorf. I 
do not remember to have seen the least intimation of it, 
either in any ancient or modern writer; unless perhaps in 
some of the wild, ranting Antinomians. And these likewise 
say and unsay, acknowledging there is sin in their flesh, 
although no sin in the heart." — Serniwhi, vol 1. p. 111. 

"By sin, I here understand inward sin ; any sinful tem- 
per, passion, or affection; such as pride, self-will, love of 



AS TAUGHT BY JOHN WESLEY. 31 

the world, in any kind or degree; such as lust, anger, 
peevishness; any disposition contrary to the mind which was 
in Christ. 

"The question is not concerning outward sin; whether a 
child of God commit sin or no. We all agree and earnestly 
maintain, 'He that committeth sin is of the devil.' We 
agree, 'Whosoever is born of God doth not commit sin.' 
Neither do we now inquire, whether inward sin will always 
remain in the children of God ; whether sin will continue 
In the soul, as long as it c*ontinues in the body ; nor yet do 
we inquire, whether a justified person may relapse either 
into inward or outward sin ; but simply this, — is a justified 
or regenerate man freed from all sin as s(^)on as he is justi- 
fied? Is there then no sin in his heart? — nor ever after, 
unless he fall from grace?" — Sermons, vol. i. p. 100. 

"How naturally do tlioso who experieiui' such a change, 
imagine that all sin is gone; that it is utterly rooted out of 
their heart, and has no more any place therein? ITow easily 
do they draw that inference: 'I feel no sin; therefore I 
have none; it does not stir; therefore it dot^ not exist; it 
has no motion; therefore it has no heing. 

"But it is seldom long before they are undeceived, finding 
sin was only suspended, not destroyed. Temptations return, 
and sin revives ; showing it was but stunuiHl before, not 
dead. They now feel two i)rinciples in themselves, plainly 
contrary to each other: 'the fiesh lusting against the Spirit;* 
nature opposing the grace of God. Tbey cannot deny, that, 
although they still feel ix)wer to Ix'lieve in Christ, and love 
God; and, although His 'Spirit (still) witnesses with their 
spirits, that they are children of God ;' yet they feel in them- 
selves sometimes pride or self-will, sometimes auger or unbe- 
lief." — Sermons, vol. i. p. f^STj, -VNTltten in ITOr). 

"And as this position, there is no sin in a believer, no 
carnal mind, no bent to baciislidlng. Is thus contrary to the 
Word of God, so it is to the experience of His children. 



32 CHRISTIAN PERFECTION, 

These continually feel a heart bent to backsliding; a natural 
tendency to evil ; a proneness to depart from God, and 
cleave to the things of earth. They are daily sensible 
of sin remaining in the heart, pride, self-will, unbelief; and 
of sin cleaving to all they speak or do, even their best 
actions and holiest duties. Yet at the same time they 
'know that they are of God;' they cannot doubt of it for 
a moment They feel His Spirit clearly 'witnessing with 
their spirit, that they are the children of God.' They re- 
joice in God through Christ Jesus, 'by whom they have now 
received the atonement.' So that they are equally assured, 
that sin is in them, and that 'Christ is in them the hope of 
glory.' . . . 'That believers are delivered from the guilt and 
power of sin we allow ; that they are delivered from the 
heing of it we deny. . . . Christ, indeed, can not reign 
where sin reigns; neither w^ill he dwell where sin is allowed. 
But he is and dwells in the heart of every believer who is 
fighting against all sin, although it be not yet purified. . . . 
Indeed, this grand point, that there are two contrary princi- 
ples in [unsanctified] believers — nature and grace, the flesh 
and the spirit, — runs through all the Epistles of St. Paul, 
yea, through all the Holy Scriptures ; almost all the direc- 
tions and exhortations therein are founded on this supposi- 
tion, pointing at wrong tempers or practices in those who are, 
notwithstanding, acknowledged by the inspired writers to be 
believers." 

"One argument more against this new, unscriptural doc- 
trine, may be drawn from the dreadful consequences of it 
One says, 'I felt anger to-day.' Must I reply, 'Then you 
have no faith?' Another says, 'I know what you advise 
is good, but my will is quite averse to it.' Must I tell him, 
'Then you are an unbeliever, under the wrath and the curse 
of God?' What will be the natural consequence of this? 
Why, if he believes what I say, his soul will not only be 
grieved and wounded, but perhaps utterly destroyed; ina»- 



I 



A8 TAUGHT BY JOHN WESLEY. 33 

much as he will 'cast away' that 'confidence which hath 
great recompense of reward;' and having cast away his 
shield, how shall he 'quench the fiery darts of the wicked 
one?' How shall he overcome the world? seeing 'this is 
the victory that overcometh the world, even our faith.' He 
stands disarmed in the midst of his enemies, open to all 
their assaults. What wonder, then, if he he utterly over- 
thrown ; if they take him captive at their will ; yea, if he 
fall from one wickedness to another, and never see good any 
more? I cannot, therefore, by any means, receive this as- 
sertion, that there is no sin in a believer from the moment 
he is justified; first, because it is contrary to the whole 
tenor of Scripture; — secondly, because it is contrary to the 
experience of the children of God; — thirdly, because it is 
absolutely new, never heard of in the world till yesterday ; 
and, lastly, because it is naturally attended with the most 
fatal consequences; not only grieving those whom God hath 
not grieved, but perhaps dragging them into everlasting per- 
dition." — Sermons, vol. i. p. 110, 111. 

"I say, rei)entance, rightly understood; for this must not 
be confounded with the former repentance. The repentance 
consequent upon justification, is widely different from that 
which is antecedent to it. This implies no guilt, no sense 
of condemnation, no consciousness of the wrath of God. 
It does not suppose any doubt of the favor of God, or any 
fear that hath torment' It is properly a conviction 
wrought by the Holy Ghost, of the sin which still remains 
in our heart; of the phronama sarkos, the carnal mind 
which 'does still remain (as our church speaks), even in 
them that are regenerate;' although it does no longer reign; 
it has not now dominion over them. It is a conviction of 
our proneness to evil, of a heart bent to backsliding, of the 
still continuing tendency of the flesh to lust against the 
Spirit. Sometimes, unless we continually watch and pray, 
it lusteth to pride, sometimes to anger, sometimes to love of 



S4 CHRISTIAN PERFECTION, 

the world, love of honor, or love of pleasure more than of 
God,''— Sermons, vol. i. p. 389, written in 1765. 

"From what has been said, we may easily learn the mis- 
chievousness of that opinion, that we are wholly sanctified 
when we are justified; that our hearts are then cleansed 
from all sin. It is true, we are then delivered, as was ob- 
served before, from the dominion of outward sin; and at 
the same time, the power of inward sin is so broken, that 
we need no longer follow, or be led by it; but it is by no 
means true, that inward sin is then totally destroyed; that 
the root of pride, self-will, anger, love of the world, is then 
taken out of the heart; or that the carnal mind, and the 
heart bent to backsliding, are entirely extirpated. And to 
suppose the contrary, is not, as some may think, an innocent, 
harmless mistake. No: it does immense harm; it entirely 
blocks np the way to any farther change: for it is manifest, 
*They that are whole do not need a physician, but they that 
are sick.' If, therefore, we think we are quite made whole 
already, there is no room to seek any farther healing. On 
this supposition it is absurd to expect a farther deliverance 
from sin, whether gradual or instantaneous." — SermonSf vol. 
i. p. 124. 

"Hence may appear the extreme mischievousness of that 
seemingly innocent opinion, That there is no sin in a be- 
liever; that all sin is destroyed, root and branch, the 
moment a man is justified. By totally preventing that re- 
pentance, it quite blocks up the way to sanctification ; there 
is no place for repentance in him who believes there is no 
sin either in his life or heart: consequently there is no 
place for his being perfected in love, to which that repent- 
ance is indispensably necessary." — Sermons, vol. 1. p. 390. 

"Suppose this is done, suppose he has now quickened us, 
infusing life into our dead souls; yet how much of the 
carnal mind remains. How prone is our heart to depart 



:|^ 



A8 TAUGHT BY JOHN WESLEY. 35 

from the living God! WJiat a tendency to sin remains in 
our heart, although we know our past sins are forgiven. 
And how much sin, in spite of all our endeavors, cleaves 
both to our words and actions! Who can be duly sensible, 
how much remains in him of his natural enmity to God!" — 
Sermons, vol, ii. p. 158. 

"For even good men, in general, though sin has not do- 
minion over them, yet are not freed from the remains of it. 
They have still the remains of an evil heart, ever prone to 
'depart from the living God.' They have the seeds of 
pride, of anger, of foolish desire, indeed, of every unholy tem- 
per." — Sermons, vol. ii. p. 214. 

"Only let it be remembered, that the heart of even a be- 
liever is not wholly purified when he is justified. Sin is 
then overcome, but it is not rooted out; it is conquered, but 
not destroyed. Experience shows him, first, that the root of 
sin, self-will, pride, and idolatry, remain still in his heart. 
But as long as he continues to watch and pray, none of these 
can prevail over him." — Sermons, vol, ii. p. 476. 

"But though we readily acknowledge, 'he that believeth 
is born of God,' and 'he that is born of God doth not com- 
mit sin,' yet we cannot allow that he does not feel it within ; 
it does not reign, but it does remain. And a conviction of 
the sin which remains in our heart, is one great branch of 
the repentance we are now speaking of." — Sermons, vol. ii. 
p. 117. 

"Neither, therefore, dare we aflirm (as some have done) 
that this full salvation is at once given to true believers. 
There is, indeed, an instantaneous (as well as a gradual) 
work of God in the souls of His children; and there wants 
not, we know, a cloud of witnesses, who have received, in 
one moment, either a clear sense of the forgiveness of their 
«ins, or the abiding witness of the Holy Spirit. But we do 



86 CHRISTIAN PERFECTION, 

not know a single instance, in any place, of a person's receiv- 
ing, in one and the same moment, remission of sins, the 
abiding witness of the Spirit, and a new, a clean heart." — 
Works, vol. vii. p. 596. 

"Your finding sin remaining in you still, is no proof that 
you are not a believer. Sin does remain in one that is jus- 
tified, though it has not dominion over him. For he has 
not a clean heart at first, neither are 'all things' as yet 'be- 
come new.* But fear not, though you have an evil heart 
Yet a little while, and you shall be endued with i)ower from 
on high, whereby you may 'purify yourselves, even as He is 
pure ;' and be 'holy, as He which hath called you is holy.' " 
— Journal, June, 1740. 

"I have so often explained this, that I cannot throw away 
time in adding any more now ; only this, — that the moment 
a sinner is justified, his heart is cleansed in a low degree. 
But yet he has not a clean heart, in the full, proper sense, 
till he is made perfect in love." — Works, vol. v. p. 284. 

"At every place, I endeavored to settle the minds of the 
X)oor people, who had been not a little harassed by a new 

doctrine which honest Jonathan C and his converts had 

industriously propagated among them, — that there is no 
sin in believers; but the moment we believe, sin is destroyed, 
root and branch.' I trust this plague also is stayed ; but 
how ought those unstable ones to be ashamed who are so 
easily 'tossed about with etery wind of doctrine!'" — Journal, 
June, 1763. 

To Rev. Joseph Benson, in 1770 : — 

"Now, can any be justified, but by faith? None can. 
Therefore, you are a believer; you have faith in Christ; you 
know the Lord; you can say, 'My Lord and my God.' And 
whoever denies this, may as well deny that the sun shines 
at noonday. 



A8 TAUGHT BY JOHN WESLEY. 37 

Yet still ten thousand lusts remain, 

And vex your soul, absolved from sin; 

Still rebel nature strives to reign, 
And you are all unclean, unclean ! 

This is equally clear and undeniable. And this is not only 
your experience, but the experience of a thousand believers 
beside, who yet are sure of God's favor, as of their own exist- 
ence. To cut off all doubt on this head, I beg you to give 
another serious reading to those two sermons, *Sin in Be- 
lievers,' and 'The Repentance of Believers.' 

"'But is there no help? Is there no deliverance, no sal- 
vation from this inbred enemy?' Surely there is; else 
many great and precious promises must fall to the ground. 
*I will sprinkle clean water upon you, and ye shall be clean ; 
from all your filthiness and from all your idols will I cleanse 
you.' *I will circumcise thy heart' (from all sin), *to love 
the Lord thy God with all thy heart, and with all thy soul.' 
This I term sanctiflcation (which is both an instantaneous 
and a gradual work), or perfection, the being perfected in 
love, filled with love, which still admits of a thousand de- 
grees." — Works^ vol. vii. p. 71. 

"They know (the Methodists), indeed, that at the same 
time a man is justified, sanctification properly begins. For 
when he is justified, he is 'born again,' 'bom from above'; 
'born of the Spirit'; which, although it is not (as some sup- 
pose) the whole process of sanctification, is, doubtless, the 
gate of it" — Sermons, vol. ii. p. 390. 

"It is, then, a great blessing given to his people (the 
Methodists), that as they do not speak of justification so as 
to supersede sanctification, so neither do they speak of sanc- 
tification, so as to supersede justification. They take care 
to keep each in its own place, laying equal stress on 
one and the other. They know God has joined these to- 
gether, and it is not for man to put them asunder; therefore 



98 



CHRISTIAN PERFECTION, 



I 



they maintain, with equal zeal and diligence, the doctrine of 
free, full, present justification, on the one hand ; and of en- 
tire sanctification, both of heart and life, on the other." — 
i^ennons, vol. ii. p. 390. Written in 17Go. 



I 



AS TAUGUT BT JOUy WESLEY. 39 



SECTION IV. 

THE justifip:d and regenerate state does nut admit 

UF COMMITTING SIN. 

**An immediate and constant iriiit of this faitli whereby 
we are boni of CJtxl. ;i iruit wliirli can in no wis«' l»e st^parate 
from It, no. not for an liour, iw ixjwer over sin. — iK)wer over 
outward sin of ever>- kind ; everj' evil word and work. . . . 
'Wbosw'ver is l>orn of (;o(l dotli not commit sin. for His Si«etl 
remainoth in him ; and he cannot sin because lie is l)oni of 
God' (1 John iii. '.»). Hut s<jme men wili say. " Fruc ; w iio- 
soovor irt lx)rn of God dotli not commit sin hahitually/ 
Flabitually! Wlicnce is tliat? I read it not. It is not 
written in t!ie Hojk. (iod plainly s;iitli. *IIe dotli not com- 
mit sin;' and tlion addest Imhit unlly ! Wlio art tliou tliat 
mcndrHt the oracles of Ood? . . . Suffer we the ajwstle to 
interpret his own words by the whole tenor of his discourse. 
In tlie fifth verse of this chapter, he had said, *Ye know 
that lie (Christ) was manifested to take away our sins; and 
In Him is no sin.' What is the inference he draws from 
this? 'Whosoever al»i<letli in Him sinneth not; whosoever 
siaoeth has not seen Him. neither known Him' (v. <;>. T<> 
this enforcement of this imi)ortant doctrine, he premises a 
highly ne<x»ssary caution. — Little children, let no man de- 
ceive you' (v, 7) ; for many will cn<I<Mvor so to do. to i)ersuade 
you that you may be unrighteous, that you may commit sin. 
and y^t be the children of God; *he that doeth righteousness 



40 CHRISTIAN PERFECTION, 

is righteous even as He is rigtiteous. He that committeth 
sin is of the devil, for the devil sinneth from the beginning.' 
Then follows: 'Whosoever is born of Grod doth not commit 
sin; for His seed remaineth in him, and he cannot sin, be- 
cause he is born of God.' 'In this,' adds the apostle, 'the 
children of God are manifest, and the children of the devil.' 
By this plain mark (the committing or not committing sin) 
are they distinguished from each other. To the same effect 
are those words in the fifth chapter: *We know that who- 
soever is born of God sinneth not; but he that is begotten 
of God keepeth himself, and that wicked one toucheth him 
not' (v. 18)." — Sermons, vol. i. p. 155. 

"No one who is so born of God as hath been above de- 
scribed, who continually receives into his soul the breath of 
life from Grod, the gracious influence of His Spirit, and con- 
tinually renders it back; one w^ho thus believes and loves, 
nho by faith perceives the continual actings of God ui)on 
his spirit, and by a kind of spiritual reaction returns the 
grace he receives, in imceasing love, and praise, and prayer; 
not only does not commit sin, while he thus keepeth himself, 
but so long as this 'seed remaineth in him, he cannot sin, be- 
cause he is born of God.' 

"By sin, I here understand, outward sin, according to the 
plain, common acceptation of the word; an actual, volun- 
tary transgression of the law; of the revealed, written law 
of God; of any commandment of God, acknowledged to be 
such at this time that it is transgressed. But 'whosoever 
is born of God'; while he abides in faith and love, and in 
the spirit of prayer and thanksgiving, not only doth not, 
but cannot thus commit sin. So long as he thus believeth 
in God through Christ, and loves Him, and is pouring out 
his heart before Him, he cannot voluntarily transgress any 
command of God, either by speaking or acting what he 
knows God hath forbidden* so long that seed which remain- 
eth in him, that loving, praying, thankful faith, compels 



I 



A8 TAUGHT BY JOHN WESLEY. 41 

him to refrain from whatsoever he knows to be an abomina- 
tion in the sight of God." — Sermons, vol. i. p. 164. 

"But even babes in Christ are in such a sense i)erfect, or 
bom of God (an expression taken also in divers senses) as 
first, not to commit sin. . . . Now the Word of God plainly 
declares, that even those who are justified, who are bom 
again in the lowest sense, do not continue in sin; that they 
cannot iive any longer therein' (Rom. vi. 1, 2) ; that they 
are 'planted together in the likeness of the death' of Christ 
(verse 5) ; that their 'old man is crucified with him,' the body 
of sin being destroyed, so that henceforth they do not serve 
sin ; that being dead with Christ, they are free from sin 
(verses 6 and 7) ; that they are 'dead unto sin and alive unto 
God' (verse 11) ; that 'sin hath no more dominion over them'; 
who are 'not under the law, but under grace' ; but that 
these, 'being free from sin,' are become the servants of 
righteousness (verses 14 and 18)." — Sermons, vol. i. p. 359. 

"He that is by faith, bom of God, sinneth not; 1st, by 
any habitual sin, for all habitual sin is reigning, but sin 
cannot reign in any that believeth. Nor, 2d, by any wilful 
sin, for his will while he abideth in that faith is utterly set 
against all sin, and abhorreth it as deadly poison. Nor, 3d, 
by any sinful desire; for he continually desireth the holy and 
perfect will of God; and any tendency to an unholy desire, 
he, by the grace of God, stifleth in the birth. Nor, 4th, 
doth he sin by infirmities, whether in act, word, or thought; 
for his infirmities have no concurrence of his will ; and with- 
out this they are not properly sins. Thus, 'he that is born 
of God doth not commit sin.' And though he cannot say he 
hath not sinned, yet now, he sinneth not." — Sermons, vol. i. 
p. 16. 

"Although they feel the root of bitterness in themselves, 
yet are they endowed with power from on high, to trample 
it continually under foot, so that it cannot 'spring up to 



42 CHRISTIAN PERFECTION, 

trouble them;' insomuch, that every fresh assault which 
they undergo, only gives them fresh occasion of crying out, 
'Thanks be unto God, who giveth us the victory through our 
Lord Jesus Christ.'" — Sermons, vol. i. p. 69. 



A8 TAUGHT BY JOHN \f^8LE7, 43 



SECTION V. 

NO CONDEMNATION TO JUSTIFIED BELIEVERS. 

"Although they are continually convinced of sin cleaving 
to all they do; although they are conscious of not fulfilling 
the perfect law, either in their thoughts, or v^ords, or works; 
although they know they do not love the Lord their God 
with all their heart, and mind, and soul, and strength; 
although they feel more or less of pride, or self-will, stealing 
in and mixing with their best duties. . . . Yet there is 
no condemnation to them still, either from Grod, or from their 
own heart." 

"There is no condemnation to them which 'walk after the 
Spirit,' by reason of inward sin, still remaining, so long as 
they do not give way thereto; nor by reason of sin cleaving 
to all they do. Then fret not thyself because of ungodliness, 
though it still remain in thy heart." 

"They are not condemned, thirdly, for inward sin, even 
though it does now remain. That the corruption of natSre 
does still remain, even in those who are the children of God 
by faith; that they have in them the seeds of pride and 
vanity, of anger, lust, and evil desire; yea, sin of every 
kind; is too plain to be denied, being matter of daily ex- 
perience. And on this account it is that St. Paul, speaking 
to those whom he had just before witnessed to be *in Christ 
Jesus' (1 Cor. i. 2, 9), to have been 'called of God into the 
fellowship of His Son Jesus Christ;' yet declares, 'Breth- 
ren, I could not speak unto you as unto spiritual, but as unto 
carnal, even as unto babes in Christ' (1 Cor. iii. 1)." 



44 CHRISTIAN PERFECTION, 

"And yet, for all this, they are not condemned. Although 
they feel the flesh, the evil nature in them; although they 
are more sensible, day by day, that their 'heart is deceitful 
and desperately wicked;' yet so long as they do not yield 
thereto ; so long as they give no place to the devil ; so long 
as they maintain a continual war with all sin, with pride, 
anger, desire, so that the flesh hath not dominion over them, 
but they still 'walk after the Spirit;' 'there is no condem- 
nation to them which are in Christ Jesus." 

"There is no condemnation to them for anything what- 
ever, which it is not in their power to help; whether it be 
of an inward or outward nature, and whether it be doing 
something, or leaving something undone. For instance, the 
Lord's Supper is to be administered; but you do not partake 
thereof. Why do you not? You are confined by sickness; 
therefore, you cannot help omitting it; for the same reason 
you are not condemned. There is no guilt, because there is 
no choice. As there is 'a. willing mind, it is accepted, ac- 
cording to that a man hath, not according to that he hath 
not' " 

"They are not condemned for sins of infirmity, as they 
are usually called. Perhaps it were advisable rather to call 
them infirmities, that we may not seem to give any counte- 
nance to sin, or to extenuate it in any degree, by thus coup- 
ling it with infirmity. But (if we must retain so ambiguous 
and dangerous an expression), by sins of infirmity I would 
mean, such involuntary failings, as the saying a thing we 
believe true, though, in fact, it prove to be false; or the 
hurting our neighbor without knowing or designing it, per- 
haps when we designed to do him good. Though these are 
deviations from the holy, and acceptable, and perfect will of 
God, yet they are not properly sins, nor do they bring any 
guilt on the conscience of 'them which are in Christ Jesus.' " 
— Sermons, vol. i. p. 70-73. 



A8 TAUQBT BY JOHN WEHLEY. 45 



SECTION VI. 

JUSTIFIED BELIEVERS CONVICTED OF INDWELLING SIN. 

"It is not easy to conceive what a difference there is be- 
tween that which he experiences now, and that which he 
experienced before. Till this universal change was wrought 
in his soul, all his holiness was 7mxed. He was humble, 
but not entirely; his humility was mixed with pride: he was 
meek, but his meekness was frequently interrupted by anger, 
or some uneasy and turbulent passion. His love of God was 
frequently dampened by the love of some creature; the love 
of his neighbor, by evil surmising, or some thought, if not 
temper, contrary to love. His will was not wholly melted 
down into the will of God; but although in general he 
could say, I come, 'not to do my ow^n will, but the will of 
Him that sent me;' yet now and then nature rebelled, and 
he could not clearly say, 'Lord, not as I will, but as Thou 
wilt' His whole soul is now consistent with itself; there 
is no jarring string." — Sermons, vol. ii. p. 222. 

"In this peace they remain for days, or weeks, or months, 
and commonly suppose they shall not know war any more, 
till some of their old enemies, their bosom sins, or the sin 
which did most easily beset them (perhaps anger or desire), 
assault them again, and thrust sore at them, that they may 
fall. Then arises fear, that they shall not endure to the 
end, and often doubt, whether God has not forgotten them, 
or whether they did not deceive themselves, in thinking their 
sins were forgiven, and that they were children of God. 
Uuder these clouds, especially if they reason with the devil, 



46 CHRISTIAN PERFECTION, 

or are received to doubtful disputations, they go mourning 
all the day long, even as a father mourneth for his only son 
whom he loveth. But it is seldom long before their Lord 
answers for himself, sending them the Holy Ghost, to com- 
fort them, to bear witness continually with their spirit, that 
they are the children of God. And then they are indeed 
meek, and gentle, and teachable, even as little children. 
Their stony heart was broken in pieces, before they received 
remission of sins; yet it continued hard; but now it is 
melted down, it is soft, tender, and susceptible of any im- 
pression. And now first do they see the ground of their 
heart; which God would not before disclose unto them, lest 
the flesh should fail before Him, and the spirit which He had 
made. Now they see all the hidden abominations there; 
the depths of pride, and self, and hell : yet, having the wit- 
ness in themselves, — thou art 'an heir of God, a joint heir 
with Christ;' thou shalt 'inherit the new heavens and the 
new earth, wherein dwelleth righteousness,' — their spirit re- 
joieeth in God their Saviour, even in the midst of this fiery 
trial, which continually heightens both the strong sense they 
then have of their inability to help themselves, and the in- 
expressible hunger they feel after a full renewal in His 
image, in righteousness, and all true holiness. Then God is 
mindful of the desire of them that fear Him: He remem- 
bers His holy covenant, and He giveth them a single eye 
and a clean heart. He stamps upon them His own image 
and superscription; He createth them anew in Christ Jesus; 
He cometh unto them with His Son and His blessed Spirit, 
and, fixing His abode in their souls, bringeth them into the 
'rest which remaineth for the people of God.' " — Works, vol. 
vii. p. 597. 

"Thence I rode six or seven miles to Tonny-Lommon, 
where was a congregation of quite another kind. Great part 
of them knew in whom they had believed; all were deeply 
and steadily attentive; and many were thoroughly convinced 



A8 TAUGHT BY JOHN WESLEY. 47 

of inbred sin, and groaning for full redemption." — Journal, 
May, 1769. 

"For it is seldom long before he who imagined all sin 
was gone, feels there is pride in his heart. He is convinced 
both that in many respects he has thought of himself more 
highly than he ought to think, and that he has taken to 
himself the praise of something he had received, and glori- 
fied in it as though he had not received it; and yet he knows 
he is in the favor of God. He cannot, and ought not, 'to cast 
away his confidence.' 'The Spirit' still 'witnesses with* his 
'spirit, that he is a child of God.' 

"Nor is it long before he feels self-will in his heart; even 
a will contrary to the will of God, — a will every man must 
inevitably have, as long as he has an understanding. This 
is an essential part of human nature; indeed, of the nature 
of every intelligent being. Our blessed Lord Himself had 
a will as a man; otherwise He had not been a man. But 
His human will was invariably subject to the will of His 
Father. At all times, and on all occasions, even in the 
deepest affliction. He could say, 'Not as I will, but as Thou 
wilt* But this is not the case at all times, even with a true 
•believer in Christ He frequently finds his will more or less 
exalting itself against the will of God. He wills something 
because it is pleasing to nature, which is not pleasing to 
God; and he wills (is averse from) something, because it ia 
painful to nature, which is the will of God concerning him. 
Indeed, suppose he continues in the faith, he fights against 
it with all his might : but this very thing implies that it really 
exists, and that he is conscious of it. 

"And do we not feel other tempers, which are as contrary 
to the love of our neighbor as these are to the love of God? 
The love of our neighbor 'thinketh no evil.' Do not we 
find anything of the kind? Do we never find any jealousies, 
any evil surmisings, any groundless or unreasonable sus- 
picions? He that is clear in these respects, let him cast 



48 CHRISTIAN PERFECTION, 

the first stone at his neighbor. Who does not sometimes 
feel other tempers or inward motions, which he knows are 
contrary to brotherly love? If nothing of malice, hatred, or 
bitterness, is there no touch of envy, particularly towards 
those who enjoy some real or supposed good which we de- 
sire but cannot attain? Do we never find any degree of 
resentment, when we are injured or affronted, especially by 
those whom we peculiarly loved, and whom we had most 
labored to help and oblige? Does injustice or ingratitude 
never excite in us any desire of revenge? And desire of re- 
5 turning evil for evil, instead of 'overcoming evil with good'? 

This also shows how much is still in our heart which is con- 
trary to the love of our neighbor." — "Repentance of Believ- 
ers." — Sermons, vol. i. p. 116. 

"On Friday, the 13th, about thirty persons were met to- 
gether at Otley, about eight o'clock in the evening, in order 
(as usual) to pray, sing hymns, and provoke one another to 
love and good works. After prayer w^as ended, when they 
proceeded to speak of the several states of their souls, some 
with deep sighs and groans, complained of the burden they 
felt for the remains of indwelling sin, seeing, in a clearer 
light than ever before, the necessity of a deliverance from it." 
—Journal, Feb., 1760. 



AH TAUGHT Bl JOHJS WESLEY, 4^ 



SECTION vn. 

THJ5 LENGTH OP TIME BETWEEN REGENERATION AND 
ENTIBE SANCTIFICAIION. 

" With God, one day is as a thousand years. It plainly 
follows that the quantity of time is nothing to Him. Cen- 
turies, years, months, days, hours, and moments, are exactly 
the same. Consequently He can as well sanctify in a dat, 
after we are justified^ as a hundred years. There is no dif- 
ference at all, unless we suppose Him to be such a one as 
ourselves. Accordingly, we see, in fact, that some of the 
most unquestionable witnesses of sanctifying grace were 
sanctified within a few days after they were justified. Oh^ 
why do we not encourage all to expect this blessing ever^ 
hour from the moment they are justified?" — Vol. iv. p. 451. 

" They met again at Macclesfield the next night, and six 
or seven more were filled with peace and joy in believing. 
So were one or two more every night till the Monday follow- 
ing, when there was another general shower of grace. And 
many believed tJiat * the blood of Christ had cleansed them 
from all sin.' I spoke to these (forty in all), one by one. 
Some of them said they received that blessing, ten days, 
some seven, some four, some three days, after they found 
peace with God. What marvel, since * one day is with God 
as a thousand years ! * " — Worksy vol. vii. p. 381. 

To a member of the society : — 

" iivery one, though born of God in an instant, yea, and 



60 CHRISTIAN PERFECTION, 

sanctified in an instant, yet undoubtedly grows by plow de- 
grees, both after the former and the latter change. But it 
does not follow from thence, that there must be a consider- 
able tract of time between the one and the other. A year 
or a month is the same with God as a thousand. If He 
wills, to do is present with Him : much less is there any 
necessity for much suffering : God can do His work by 
pleasure as well as by pain. It is, therefore, undoubted!} 
our duty to pray and look for full salvation every day, ever} 
hour, every moment, without waiting till we have eithe* 
done or suffered more. Why should not this be the accepted 
time ? " — Works, vol. vi. p. 764. 

" The next morning I spoke severally with those who be- 
lieved they were sanctified. They were fifty-one in all, — 
twenty-one men, twenty-one widows or married women, ana 
nine young women or children. In one of these the change 
was wrought three weeks after she was justified ; in three, 
seven days after it ; in one, five days ; and in Samuel Lut 
wich, aged fourteen, two days only.*' — Worksj vol. vii 
p. 389. 

" After meeting the society (at Whitby), I talked with a 
sensible woman, whose experience seemed peculiar. Sh» 
said: *A few days before Easter last, I was deeply con- 
vinced of sin ; and in Easter week, I knew mv sins were 
forgiven, and was filled with * joy and peace in oeiievmg. 
But in about eighteen days, I was convinced, in a dream, of 
the necessity of a higher salvation ; and I mourned day and 
night, in agony of desire to be thoroughly sanctified ; till on 
the twenty-third day after my justification, I found a total 
change, together with a clear witness that the blood of Jesus 
had clsansed me from all unrighteousness." — Journal^ June, 
1761. 

"The case of Mr. Timmins is no less remarkable. He 



AS TAUGHT xSf JOHN WESLEY. 61 

had been a notorious sinner. He was deeply wou^iled t-w c 
months since. Ten days ago, on a Friday, God spafco peace 
to his souL The Sunday following, after a violent struggle, 
he sunk down as dead. He was cold as clay. After about 
ten minutes he came to himself, and cried, * A new heart, a 
new heart ! ' He said he felt himself in an instant entirely 
emptied of sin, and filled with God. Brother Barry, like- 
wise, had been justified but a few days, before God gave him 
purity of heart." — Journal, July? 1762. 

" < During his last prayer, I was quite overwhelmed with 
the power of God. I felt an inexpressible change in the 
very depth of my heart ; and from that hour I have felt no 
anger, no pride, no wrong temper of any kind ; nothing con- 
trary to the pure love of God, which I feel continually. I 
desire nothing but Christ ; and I have Christ always reign- 
ing in my heart. I want nothing ; He is my sufficient por- 
tion in time and eternity.' 

" Such an instance (Grace Paddy) I never knew before ; 
such an instance I never read : a person convinced of sin, 
converted to God, and renewed in love, within twelve hours ! 
Yet it is by no means incredible, seeing one day is with God 
as a thousand years.'' — Journal, Sept. 1765. 

" I asked her that cried so violently in the morning, what 
was the matter with her. She said, * I was so overwhelmed 
with the power and love of God that I could not hide it.' 
When I questioned her farther, she said, *A quarter »f a 
year ago, one Saturday night, I was quite convinced I was 
a sinner, and afraid of dropping into hell ; but on Sunday 1 
felt the pardoning love of God ; yet I had many doubts UU 
Monday evening, when they were all taken away in a mo- 
ment. After this, I saw and felt the wickedness of my 
heart, and longed to be delivered from it ; and on Sunday I 
was delivered, and had as clear a witness of this, as of my 
justification." — Journal, June, 1770. 



CHRISTIAN PERFECTION, 

'Although, therefore, it usually pleases God to interpose 
gome time between justification and sanctification, yet we 
must not fancy this to be an invariable rule. All who think 
this must think we are sanctified by works, or which comes 
to the same, by suffering ; for otherwise, what is time nece^ 
sary for ? It must be either to do, or to suffer. Whereas 
if nothing be required but simple faith, a moment is as good 
a.^ an age." — Works, vol. vii. p. 14. 

Letter to Thomas Rankin in 1774 : — 

" I have been lately thinking a good deal on one point, 
wherein, perhaps, we have all been wanting. We have not 
made it a rule, as soon as ever persons are justified, to re- 
mind them of ^ going on unto perfection.^ Whereas this is 

THE VERY TIME PREFERABLE TO ALL OTHERS. They haVC 

then the simplicity of little children ; and they are fervent 
in spirit, ready to cut off a right hand or to pluck out the 
right eye. But if we once suffer this fervor to subside, we 
shall find it hard enough to bring them again even to this 
point." 

In the early part of Mr. Wesley's ministry, he believeA 
that entire sanctification was almost always a gradual 
work, to be received at or near death, and that the new- 
ly converted child of God could not be fully saved, ex- 
cept in rare cases, until some time had elapsed. But, as 
numerous examples rapidly multiplied around him, the 
genuineness of whose experience he saw no reason to 
doubt, he soon came to fully accept the doctrine of in- 
stantaneous sanctification, by faith, at any time aftei 
'conversion. (See Section viii.) 



AS TAUGHT BY JOHN WESLEY. 



SECTION VIII. 

SANCTIFICATION INSTANTANEOUS, BY FAITH, AND 
NOT BY GROWTH IN GRACE. 

Mr. Wesley taught instantaneous sanctification by 
faith, twenty years before the great revival of holiness 
in 1761-63, and afterwards on to the close of his life in 
1791. 

" I dislike the saying, ihis was not known or taught among 
us till within two or three years. I grant you did not know 
it. You have over and over denied instantaneous sanctifi- 
cation to me ; but I have known and taught it (and so has 
my brother, as our writings show) above these twenty 
years." — Letter to Bell and OweUy Journal^ Oct., 1762. 

This declaration, with others made by Mr. Wesley, 
show that Charles Wesley, as well as himself, had for 
years taught instantaneous sanctification, although af- 
terwards, on account of the Maxwell and Bell fanatL 
cism, for a time he turned somewhat against it. (See 
Wesley's letter of 1768, in this section.) 

At the first Methodist Conference, in 1744, it was 
asked: "Is faith the instrument or the condition of 
sanctification " ? It was answered : " It is both the con- 
dition and instrument of it. When we begin to believe, 
then sanctification begins, and as faith increases, holi- 
ness increases, t*Q we are created anew. — Tyerman^ 
vol. ii. p. 417. 



>»4 CHRISTIAN PERFECTION, 

Jz. 1749, he taught: — 

" 1. Christian Perfection is that love of Grod and our 
neighbors which implies deliverance from all sin. 

" 2. That this is received merely by faith. 

" 3. That it is given instantaneously, in one moment. 

"4. That we are to expect it, not at death, but every 
moment ; * that now is the accepted time, now is the day of 
this salvation.'" — Works, vol. vi. p. 500. 

" Inquiring (in 1761) how it was that in all these parts 
we have so few witnesses of full salvation, I constantly 
receive one and the same answer; 'We see now we sought 
it by our works ; we thought it was to come gradually y we 
never expected it to come in a moment, by simple faith, in 
the very same manner as we received justification. ' What 
wonder is it, then, that you have been fighting all these 
years as one that beateth the air." — Works, vol. vii. p. 377. 

"By justification we are saved from the guilt of sin, and 
restored to the favor of God ; by sanctification we are saved 
from the power and root of sin, and restored to the image 
of God. All experience, as well as Scripture, shows this 
salvation to be both instantaneous and gradual. It begins 
the moment we are justified, in the holy, humble, gentle, 
patient love of God and man. It gradually increases from 
that moment, as * a grain of mustard seed, which, at first, 
is the least of all seeds,' but afterguards puts forth large 
branches, and becomes a great tree ; till, in another instant 
the heart is cleansed from all sin, and filled with pure love 
of God and man." — SermonSy vol. ii. p. 236. 

"I have continually testified (for these five-and-twenty 
years) in private and public, that we are sanctified as well 
as justified by faith. And, indeed, the one of those great 
truths does exceedingly illustrate the other. EIxactly as we 



AS TAUGHT BY JOHN WESLEY. 55 

A.RE JUSTIFIED BY FAITH, 80 ARE WE SANCTIFIED iJY FAITH.'* 

— Works, vol. i. p. 338. 

" You may obtain a growing victory over sin from the 
moment you are justified. But this is not enough. The 
body of sin, the carnal mind, must be destroyed ; the old 
man must be slain, or we can not put on the new man, which 
is created after God (or which is the image of God) in right- 
eousness and true holiness ; and this is done in a moment. 
To talk of this work as being gradual, would be nonsense, as 
much as if we talked of gradual justification." — Journal 
of H. A. Rogers, p. 174. 

" ^But does God work this great work in the soul gradually 
or instantaneously ? ' Perhaps it may be gradually wrought 
in some ; I mean in this sense, they do not advert to the 
^articular moment wherein sin ceases to be. But it is in- 
finitely desirable, were it the will of God, that it should be 
done instantaneously ; that the Lord should destroy sin * by 
the breath of His mouth,' in a moment, in the twinkling of 
an eye. And so he generally does ; a plain fact, of which 
there is evidence enough to satisfy any unprejudiced person. 
Thou therefore look for it every moment ! Look for it in the 
way above described; in all those good works whereunto 
thou art * created anew in Christ Jesus.' There is then no 
danger : you can be no worse, if you are no better for that 
expectation. For were you to be disappointed of your hope, 
still you lose nothing. But you shall not be disappointed 
of your hope : it will come, and will not tarry. Look for 
it then every day, every hour, every moment ! Why not 
this hour, this moment ? Certainly you may look for it now, 
if you believe it is by faith. And by this token you may 
surely know whether you seek it by faith or by works. I£ 
by works, you want something to be done first, before you 
are sanctified. You think I must he or do thus or thus. 



56 CHRISTIAN PERFECTION, 

Then you are seeking it by works unto this day. If you 
are seeking it by faith, you may expect it as you are now; and 
if as you are, then expect it now. It is of importance to 
observe, that there is an inseparable connection between 
these three points, expect it by faithy expect it <w you arty 
expect it now I To deny one of them is to deny them all. 
To allow one, is to allow them all. Do you believe we are 
sanctified by faith ? Be true then to your principle ; and 
look for the blessing just as you are, neither better nor 
worse ; as a poor sinner that has still nothing to pay, nothing 
to plead, but Christ died. And if you look for it as you 
are, then expect it now. Stay for nothing : why should you ? 
Christ is ready ; and He is all you want. He is waiting for 
you : He is at the door ! Let your inmost soul cry out : — 

" Come in, come in. thou heavenly guest I 
Nor hence again remove ; 
But sup with me, and let the feast 
Be everlasting love." 

— Sermouy vol. i. pp. 390, 391. 

" Indeed this is so evident a truth, that well nigh all the 
children of God, scattered abroad, however they differ in 
other points, yet generally agree in this ; that although we 
may, *■ by the Spirit, mortify the deeds of the body ; * resist 
and conquer both outward and inward sin : although we may 
weaken our enemies day by day ; yet we cannot drive them 
out. By all the grace which is given at justification, we 
cannot extirpate them. Though we watch and pray ever so 
much, we cannot wholly cleanse either our hearts or hands. 
Most sure we cannot till it shall please our Lord to speak \r 
our hearts again, to speak the second time, be clean : an<l 
then only the leprosy is cleansed. Then only, the evil root, 
the carnal mind, is destroyed ; and inbred sin subsists no 
more. But if there be no such second change, if there be 
ut) instantaneous deliverance after justification, if there be 



AS TAUGHT BY JOHN WESLEY, 57 

v/me hut a gradual work of God (that there is a gradual work 
none denies), then we must be content, as well as we can, to 
remain full of sin till death; and, if so, we must remain 
guilty till death, continually deserving punishment." — Ser- 
monsj vol. ii. p. 122. 

" Does He work it gradually, by slow degrees ; or instan- 
taneously in a moment ? How many are the disputes upon 
this head, even among the children of God I And so there 
will be, after all that ever was, or ever can be said upon it. 
For many will still say, with the famous Jew, ' thou shalt 
not persuade me, though thou dost persuade me.' And they 
will be the more resolute herein, because the Scriptures are 
silent upon the subject : because the point is not determined, 
at least not in express terms, in any part of the oracles of 
God. Every man, therefore, may abound in his own sense, 
provided he will allow the same liberty to his neighbor; 
provided he will not be angry at those who differ from his 
opinion, nor entertain hard thoughts concerning them. Per- 
mit me likewise to add one thing more : be the change in- 
stantaneous or gradual, see that you never rest till it is 
wrought in your own soul, if you desire to dwell with God 
in glory." — Sermons j vol. ii. p. 222. 

" In the same proportion as he grows in faith he grows in 
holiness ; he increases in love, lowliness, meekness, in every 
part of the image of God ; till it pleases God, after he is 
thoroughly convinced of inbred sin, of the total corruption 
of his nature, to take it all away ; to purify his heart and 
cleanse him from all unrighteousness ; to fulfil that promise 
which he made first to His ancient people, and in them to 
the Israel of God in all ages : ' I will circumcise thy heart, 
and the heart of thy seed, to love the Lord thy God with 
all thy heart, and with all thy soul." — Sermons, vol. IL 
p. 222. 



68 CHRISTIAN PERFECTION, 

** This premised, in order to throw what light I can upon 
this interesting question, I will simply relate what I have 
seen myself in the course of many years. Four or five and 
forty years go, when I had no distinct views of what the 
apostle meant, by exhorting us to * leave the principle of the 
doctrine of Christ, and go on to perfection ; ' two or three 
persons in London, whom I knew to be truly sincere, desired 
to give me an account of their experience. It appeared ex- 
ceeding strange, being different from any that I had heard 
before : but exactly similar to the preceding account of entire 
sanctification. The next year, two or three more persons at 
Bristol, and two or three in Kingswood, coming to me sever- 
ally, gave me exactly the same account of their experience. 
A few years after, I desired all those in London, who made 
the same profession, to come to me all together at the 
Foundery, that I might be thoroughly satisfied. I desired 
that man of God, Thomas Walsb, to give us the meeting 
there. When we met, first one of us, and then the other, 
asked the most searching questions we could devise. They 
answered every one without hesitation, and with the utmost 
simplicity, so that we were fully persuaded, they did not 
deceive themselves.'' 

"In the years 1759, 1760, 1761, and 1762, their numbers 
multiplied exceedingly, not only in London and Bristol, but 
in various parts of Ireland as well as England. Not trust- 
ing to the testimony of others, I carefully examined most 
of these myself ; and in London alone, I found six hundred 
And fifty-two members of our society, who were exceeding 
clear in their experience, and of whose testimony I could 
see no reason to doubt. I believe no year has passed since 
that time, wherein God has not wrought the same work in 
many others; but sometimes in one part of England oi 
Ireland, sometimes in another; — as *the wind bloweth 
where it listeth ; ' — and every one of these (after the most 



AS TAUGHT ^Y JOHN W.ISL.^T. 59 

careful inquiry, I have not found one exception either in 
Great Britain or Ireland) has declared that his deliverance 
from sin was instantaneous : that the change was wrought 
in a moment. Had half of these, or one third, or one in 
twenty, declared it was gradually wrought in themj I should 
have believed this, with regard to themy and thought that 
some were gradually sanctified and some instantaneously. But 
as I have not found, in so long a space of time, a single 
person speaking thus ; as all who believe they are sanctified, 
declare with one voice, that the change was wrought in a 
moment, I cannot but believe, that sanctification is com- 
monly, if not always, an instantaneous work." — Sermons^ 
vol. ii. p. 223. 

This sermon was written but a short time before Mr. 
Wesley's death. (See Tyerman, vol. i. p. 462.) 

Letter to C. Wesley, 1767 : — 

" I still think, to disbelieve all the professors, amounts Lc 
a denial of the thing. For if there be no living witness of 
what we have preached for twenty years, I cannot, daie not, 
preach it any longer. The whole comes to one point ; Is 
there, or is there not, any instantaneous sanctification be- 
tween justification and death ? I say, yes. You (often 
seem to) say, no. What arguments brought you to thmis. 
so ? Perhaps they may convince me too." — Vol. vi. p. 6c9 

*^I like your doctrine of perfection, or pure love; love 
excluding sin; your insisting that it is merely by faith; 
that consequently it is instantaneous (though preceded and 
followed by a gradual work), and that it may be now at this 
instant." -— Letter to Bell and Owen, Journal, Oct., 1762. 

"It is also a plain fact, that this power does commonly 
overshadow them in an instant; and that from that time 
they enjoy that inward and outward holiness, to which they 
were utter strangers before." — Journal, Aug., 1T65, 



60 CHRISTIAN PF^.rECTION, 

To bJ3 brother Charles, 1768 : — - 

" I rejoice to hear, from various persons so good an ac- 
count of the work of God in London. You did not come 
thither without the Lord ; and you find your labor is not in 
vain. I doubt not but you will see more and more fruit, 
while you converse chiefly with them that are athirst for 
God. I find a wonderful difference in myself when I am 
among these, and when I am among fashionable Methodists. 
On this account the north of England suits me best, where 
so many are groaning after full redemption. 

" But what shall we do ? I think it is high time that 
you and I, at least, should come to a point. Shall we go on 
in asserting perfection against all the world ? Or shall we 
quietly let it drop ? We really must do one or the other ; 
and. I apprehend, the sooner the better. What shall Wv. 
jointly and explicitly maintain ("and recommend to all our 
preachers), concerning the nature, the time (now, or by ano 
by), and the manner of it? instantaneous or not? I am 
weary of intestine war; of preachers quoting one of us 
against the other. At length, let us fix something for good 
and all ; either the same as formerly, or different from it. 
Erroso. [Farewell]." — Works, voL vi. p. 672. 

Dr. Stevens, in his "History of Methodism," says: 
' Wesley claimed it as, like justification, an attainment 
of faith, and practicable at any moment." — Vol. i. p. 
406. 

Tyerman says : " The doctrine of Christian perfection, 
attainable in an instant by a simple act of faith, was made 
prominent in Methodist congregations in 1762, and eva 
after it was one of the chief topics of Mr. Wesley's min- 
istry and that of his itinerant preachers." (Tyerman^ 
vol. ii. pp. 346, 416, 444.) According to this, during 



A8 TAVOET B7 JOHN WESLEY. 

half of his ministerial life, Mr. Wesley made instantan^ 
ous sanctifi cation a prominent topic of his ministry. 
He wrote his brother Charles, in 1766 : " Insist every- 
where on full redemption received now by faith alone. 
. . . Press the instantaneous blessing." 



62 



CHRISTIAN PERFECTIOlf, 



SECTION IX. 



HOW CHRISTIAN PERFECTION IS TO BE OBTAINED. 

At thirty-five years of age, in 1738, Mr. Wesley 
pleached his sermon on "Salvation by Faith," before 
the University at Oxford, in which he said : — 

" What salvation is it, which is through this faith. 

" 1. And first, whatever else it imply, it is a present sal- 
vation. It is something attainable, yea, actually attained 
on earth, by those who are partakers of this faith. For 
thus saith the apostle to the believers at Ephesus, and in 
them to the believers of all ages, not ye shall be (though 
*;hat also is true) but ye are saved through faith P 

•' 2. Ye are saved (to comprise all in one word) from sin. 
This is the salvation which is through faith. This is that 
great salvation foretold by the angel, before God brought 
His first-begotten into the world : ^ Thou shalt call his name 
Jesus, for He shall save His people from their sins.' And 
neither here, nor in other parts of Holy Writ, is there any 
limitation or restriction. All His people, or as it is elsewhere 
expressed, ^ all that believe in Him,' He will save from all 
their sins ; from original and actual, past and present sin 
* of the flesh and of the spirit.' Through faith that is in 
Him, they are saved both from the guilt and from the power 
of it." — Sermons, vol. i. p. 15. 

In 1744, Mr. Wesley published his " Earnest Appeal 
*'o Men of Reason and Religion," in which he says: 



AS TAUGHT BY JOHN WESLEY. 63 

** This only we confess, that we preach inward salvation, 
n&w attainable by faiths 

" But what is that faith whereby we are sanctified ? saved 
from sin, and perfected in love ? It is a Divine evidence 
and conviction, first, that God hath promised it in the Holy 
Scripture. Till we are thoroughly satisfied of this, there is 
no moving one step farther. 

" It is a Divine evidence and conviction, secondly, that 
what God hath promised He is able to perform. Admitting, 
therefore, that * with men it is impossible ' to ^ bring a clean 
thing out of an unclean,' to purify the heart from all sin, 
and to fill it with all holiness ; yet this creates no diffculty 
in the case, seeing ' with God all things are possible.' 

" It is, thirdly, a Divine evidence and conviction that He 
is able and willing to do it now. And why not ? Is not a 
moment to Him the same as a tnousand years ? He cannot 
want more time to accomplish whatever is His will. And 
He cannot want or stay for any more worthiness ov fitness 
in the persons He is pleased to honor. We may, therefore, 
boldly say, at any one point of time, * Now is the day of 
salvation ! * * To-day, if ye will hear His voice, harden not 
your hearts.' * Behold, all things are now ready, come unto 
the marriage ! ' 

** To this confidence, that God is both able and willing to 
sanctify us now, there needs to be added one thing more, & 
Divine evidence and conviction, that He doeth it. In that 
hour it is done, God says to the inmost soul, * According tc 
thy faith be it unto thee ! ' Then the soui is pure from every 
spot of sin } it is clean ' from all unrighteousness.' The be^ 
liever then experiences the deep meaning of those solemn 
words, * If we walk in the light as He is in the light, we 
have fellowship one with another, and the blood of Jesus 
Christ His Son cleanseth us from all sin." — Sermons ^ vol. 
1. p. 390. 



64 CHRISTIAN PERFECTION, 

Tyerman says : " It must be borne in mind that it was 
not until now (1672), that the doctrine of Christian 
perfection, attainable in an instant by a simple act of 
faith, was made prominent in Methodist congregations ; 
but that, ever after, it was one of the chief topics of 
Wesley's ministry, and that of his itinerant preachers.'- 
— Vol. ii. p. 444. 

Dr. Whitehead, in his " Life of Wesley," says : '' The 
doctrine of perfection^ or perfect love, was undoubtedly 
taught among the Methodists from the beginning ; but 
the manner in which it was now preached (in 1762), 
pressing the people to expect what was called the des- 
truction of the root of sin, in one moment, was most 
certainly new." — Vol. ii. p. 299. 

This statement of Dr. Whitehead does not do Mr. 
Wesley justice on this subject. In the light of the 
statements and dates given by Mr. Wesley himself, the 
most that can be safely said respecting his teaching be- 
fore 1762, is, that for many years before that time, he 
taught instantaneous sanctification by faith, but had 
less light on the subject, and preached and pressed it 
less, than after the great outpouring of that period. 

To Lady , in 1771 : — 

'' Many years since I saw that * without holiness no man 
<!hall see the Lord.' I began following after it, and inciting 
all with whom I had any intercourse to do the same. Tce 
years after, God gave me a clearer view than I had before, 
of the way how to attain this ; namely, by faith in the Sod 
of God. And immediately I declared to all, ^ We are saved 
from sin, we are made holy, by faith.* This I testified m 
private, in public, in print; and God confirmed it by a 
thousand witnesses. I have continued to declare this for 



AjS taught by JOHN WESLEY. 65 

above thirty years ; and God hath continued to confirm the 
word of His grace. But during this time well nigh all the 
religious world hath set themselves in array against me, and 
among the rest, many of my own children, following the 
example of one of my eldest sons, Mr. W. Their general 
cry has been, * He is unsound in the faith ; he preaches 
another Gospel ! ' I answer, Whether it be the same which 
they preach or not, it is the same which I have preached 
for above thirty years. This may easily appear from what 
1 have published during that whole term. I instance only 
in three sermons, that on ' Salvation by Faith,' printed in 
the year 1738 ; that on ' The Lord our Righteousness,' print- 
ed a few years since ; and that on Mr. Whitfield's funeral, 
printed only some months ago." — Works, vol. vii. p. 36. 

To Miss Pywell, in 1777 : — 

" One part of your work is to stir up all who have believed, 
to go on to perfection, and every moment to expect the full 
salvation which is received by simple faith. I am persuaded 
your being where you are will be for good. Speak to all 
about you, and spare not. God will bear witness to His 
own truth." — Works, vol. vii. p. 35. 

" Believe in the Lord Jesus Christ whom God hath given 
to be the propitiation for thy sins, and thou shalt be saved, 
first from the guilt of sin, having redemption through His 
blood; then from the power, which shall have no more 
dominion over thee ; and then from the root of it, into the 
whole image of God." — Sermons, vol. ii. p. 405. 

" Sanctification, too, ^ is not of works, lest any man should 
boast.' * It is the gift of God,' and is to be received by 
plain, simple faith. Suppose you are now laboring to * ab- 
stain from all appearance of evil,' ' zealous of good works,' 
and walki -.g diligently and carefully in all the ordinances 
of God ; there is then only one point remaining : the voice of 



66 CHRISTIAN PERFECTION, 

Grod to your soul is, * Believe, and be saved.' First, believe 
that God has promised to save you from all sin, and to fill 
you with all holiness ; secondly, believe that He is cible thus 
^ to save to the uttermost all that come unto Grod through 
Him ; ' thirdly, believe that He is willing^ as well as able, to 
save you to the uttermost ; to purify you from all sin, and 
fill up all your heart with love. Believe fourthly, that He 
is not only able, but willing to do it now ! Not when you 
come to die ; not at any distant time ; not to-morrow, but 
to-day. He will then enable you to believe, it is done, ac- 
cording to His Word : and then * patience shall have its per- 
fect work, that ye may be perfect and entire, wanting 
nothing.' " — Sermons^ vol. ii. p. 224. 

This sermon was written but a short time before his 
death. (See Tyerman, vol. i. p. 498.) 

"But do you believe we are sanctified by faith? We 
know you believe that we are justified by faith ; but do not 
you believe, and accordingly teach, that we are sanctified by 
our works? So it has been roundly and vehemently 
affirmed for these five and twenty years ; but I have con- 
stantly declared just the contrary ; and that in all manner 
of ways. I have continually testified in private and in 
public, that we are sanctified as well as justified by faith. 
And indeed the one of those great truths does exceedingly 
illustrate the other. Exactly as we are justified by faith, so 
are we sanctified by faith. Faith is the condition, and the only 
condition of sanctification, exactly as it is of justification. 
It is the condition : none is sanctified but he that believes ; 
without faith no man is sanctified. And it is the only con- 
dition : this alone is sufficient for sanctification. Every one 
that believes is sanctified, whatever else he has or has not 
In other words, no man is sanctified till he believes : every 
man when he believes is sanctified.'* — SermonSy vol. i. p. 
388. 



AS TAUGHT BY JOHN WESLEY 67 

To Miss Furly, in 1756 : — 

" Probably the difference between you and others lies in 
words chiefly. All who expect to be sanctified at all, expect 
to be sanctified by faith. But, meantime, they know, that 
faith will not be given bat to them that obey. Kemotely, 
therefore, the blessing depends on our works ; although im- 
mediately, on simple faith." — Works, vol. vi. p. 710. 

ToMrs.A. F.,inl764:— - 

" That great truth, < that we are saved by faith,' will never 
be worn out ; and that sanctifying as well as justifying faith 
is the free gift of God. Now, with God one day is as a 
thousand years. It plainly follows, that the quantity of 
time is nothing to him: Centuries, years, months, days, 
hours, and moments are exactly the same. Consequently, 
He can as well sanctify in a day after we are justified, as a 
hundred years. There is no difference at all, unless we 
suppose Him to be such a one as ourselves. Accordingly 
we see, in fact, that some of the most unquestionable wit- 
nesses of sanctifying grace were sanctified within a few 
days after they were justified. I have seldom known so de- 
voted a soul, as S H , at Macclesfield, who was 

sanctified within nine days after she was convinced of sin. 
She was then twelve years old, and I believed was never 
afterward heard to speak an improper word, or known to do 
an improper thing. Her look struck an awe into all that 
saw her. She is now in Abraham's bosom. 

" Although, therefore, it usually pleases God to interpose 
some time between justification and sanctification, yet, it 
is expressly observed in the * Farther Thoughts,' we must 
not fancy this to be an invariable rule. All who think this, 
must think we are sanctified by works, or which comes to 
the same, by sufferings : for, otherwise, what is time neces- 
sary for ? It must be either to do or to suffer. Whereas, if 



68 CHRISTIAN PERFECTION, 

nothing be required but simple faith, a moment is as good 
as an age." — Works, vol. vii. p. 14. 

To Mrs. Elizabeth Bennis, in 1767 : — 

"The essential part of Christian holiness is giving the 
heart wholly to God ; and certainly we need not lose any 
degree of that light and love which at first attend this : it 
is our own infirmity if we do ; it is not the will of the Lord 
concerning us. Your present business is, not to reason 
whether you should call your experience thus or thus ; but 
to go straight to Him that loves you, with all your wants, 
how great or how many soever they are. Then all things 
are ready j help, while you ask, is given. You have only to 
receive it by simple faith. Nevertheless, you will still be 
encompassed with numberless infirmities ; for you live in a 
house of clay, and therefore this corruptible body will, more 
or less, press down the soul, yet not so as to prevent your 
rejoicing evermore, and having a witness that your heart is 
His." — Works, vol. vii. p. 51. 

To his brother Charles, in 1772 : — 

" I find by long experience it comes exactly to the same 
point, to tell men they shall be saved from all sin when they 
die ; or to tell them it may be a year hence, or a week hence, 
or any time but now. Our word does not profit, either as 
to justification or sanctification, unless we can bring them 
to expect the blessing while we speakJ^ — Works, vol. vii 
p. 673. 

To Robert Carr Brackenbury, in 1780 : — 
" May He still guide you in the way you should go, and 
enable you to give Him your whole heart I You must not 
set the great blessing afar off, because you find much war 
within. Perhaps this will not abate, but rather increase, 
till the moment your heart is set at liberty. The war will 



AS TAUGHT BY JOHN WESLEY. 69 

not cease before you attain, but by your attaining, the 
].romise. And if you look for it by naked faith, why may 
you not receive it now? The cheerfulness of faith you 
should aim at in and above all things. Wishing you a con- 
tinual supply of righteousness, peace, and joy.'^^ — Works, 
vol. vii. p. 149 

To Miss K. A. Roe, in 1T82 : — 

" In the success of Mr. Leech's preaching, we have one 
proof of a thousand, that the blessing of God always at- 
tends the publishing of full salvation as attainable now, by 
simple faith. You should always have in readiness that 
little tract, "The Plain Account of Christian Pei^eetion." 
There is nothing that would so effectually stop the mouths 
of those who call this *a new doctrine.' All who thus 
object are really (though they suspect nothing less) seeking 
sanctification by works. If it be by works, then certainly 
these will need time, in order to the doing of these works. 
But if it is by faith, it is plain, a moment is as a thousand 
years. Then God says (in the spiritual, as in the outward 
world), < Let t]a£.r© be light, and there is light.' " — Worksy 
vol. vii. p. 195. 

To Miss Loxdale, in 1782 : — 

" By experience, the strongest of all arguments, you have 
been once and again convinced, that salvation from inbred 
sin is received by simple faith, although it is certain there 
is a gradual work both preceding and following. 

" Is it not then your wisdom not willingly to converse 
with any that oppose this great and import -nt truth ? If 
you play with fire, will you not be burned, s 'Oner or later ? 
Nay, have you not been burned already ? " — Works, vol. vii. 
p. 222, 

" As to manner, I believe this perfection is always wrought 
in the soul by a simple act of faith ; consequently in an in- 



70 CHRISTIAN PERFECTION, 

starUJ' He further says; "Look for it every day, every 
hour, every moment. Why not this hour — this moment? 
Certainly jou may look for it now, if you believe it is by 
faith. And by this token 70U may surely know whether 
you seek it by faith or by works. If by worksy you want 
something to be done first before you are sanctified. You 
think, / must he or do thtcs or thus. Then you are seeking it 
hy works unto this day^ If you seek it hj faith, you expect 
it as you are / and if as you are, then expect it now. It is 
important to observe that there is an inseparable connection 
between these three points — expect it hy faith, expect it as 
you are, and expect it now. To deny one is to dent them 
ALL.*' — Sertnons, vol. i. p. 391. 



AS TAUGHT BY JOHN WESLEY. 71 



SECTION X. 

THE WITNESS OF THE SPIRIT TO ENTIRE BANCTIFI- 
CATION. 

"None, therefore, ought to believe that the work is done 
till there is added the testimony of the Spirit witnessing 
his entire sanctification as clearly as his justification" — 
Plain Account, p. 79. 

" Some have the testimony both of their justification and 
sanctification, without any intermission at all, which, I pre- 
sume, more might have, did they walk humbly and closely 
with God." — Wesley's Plain Account, p. 122. 

" Indeed, the witness of sanctification is not always clear 
at first (as neither is that of justification); neither is it 
afterward always the same, but, like that of justification, 
sometimes stronger and sometimes fainter. Yea, and some- 
times it is withdrawn. Yet, in general, the latter testimony 
of the Spirit is both as clear and as steady as the former." 
— Plain Account, p. 119. 

" There are now about twenty persons here, who believe 
they are saved from sin : 1, Because they always love, pray, 
rejoice, and give thanks ; and, 2. Because they have the unt- 
ness of it in themselves. But, if these lose what they have 
received, nothing will be more easy than to think they 
never had it. There were four hundred (to speak at the 
lowest) in London, who (unless they told me lies) had the 
same experience. If near half of these have lost what 



72 CHRISTIAN PERFECTICj^, 

they had received, I do not wonder if they think they never 
had it: it is so ready a way of excusing themselves for 
throwing away the blessed gift of God." — Works, vol. vL 
p. 768. 

" Having desired that as many as could of the neighbor- 
ing towns, who believe that they were saved from sin, would 
meet me, I spent the greatest part of the day in examining 
them one by one. The testimony of some I could not re- 
ceive : but concerning the far greatest part, it is plain (un- 
less they could be supposed to tell wilful and deliberate 
lies), 1. That they feel no inward sin, and, to the best of 
their knowledge, commit no outward sin; 2. That they 
see and love God every moment, and pray, rejoice, give 
thanks evermore ; 3. That they have constantly as clear a 
witness from God of sanctification as they have of justifica- 
tion. Now, in this I do rejoice, and will rejoice, call it wh'^.t 
you please." — Work?^ vol. iv. p. b^. 

" As soon as Mr. Fugill began to speak, I felt my soul was 
all love. I was so stayed on God as I never felt before, and 
knew that I loved him with all my heart. When I came 
home I could ask for nothing ; I could only give thanks. 
And the witness, that God had saved me from all rny sins, 
grew clearer every hour. On Wednesday this was stronger 
than ever. I have never since found my heart wander frcis. 
God." — Journal, March, 1760. 

" Since my last account, many have been sanctified, and 
several justified. One of the former is William Moor. Ho 
was a long time struggling for the blessing ; and one night 
he was resolved not to go to bed without it. He continued 
wrestling with God for two hours, when he felt a glorious 
change, and the Spirit of God witnessing that the work was 
doneP — Journal, May, 1762. 

" Thence I went to Otley. There, also, the work of God 



AS TAUGHT BY JOHN WESLEY, 73 

increases, particularly with regard to sanctification. And I 
think every one who has experiensed it. retains a clear wit- 
ness of what God has wrought?^ — Works, yol. iv. p. 505. 

ToMiss J. CM., 1762: — 

" When you was justified, you had a direct witness that 
your sins were forgiven: afterward, this witness was fre 
quently intermitted ; and yet you did not doubt of it. In 
like manner, you have had a direct witness that you are saved 
^rom sin, and this witness is frequently intermitted; and 
yet even then you do not doubt of it. But I much doubt it 
God withdraws either the one witness or the other w'v: out 
some occasion given on our part. I never knew any g.i re- 
ceive the abiding witness gradually ; theref c:re I inclii- 3 to 
think this also is given in a moment." — Wor'k^, vol- vii* p. 
250. 

ToMrs. A. F., 1764:-- 

" In the < Thoughts on Perfection,* it is observed that, be 
fore any can be assured they are saved from sin, t,hey must 
not only feel no sin, but ' have a direct witness ' of -• lat ciai- 

vation. And this several have had as clear as S R 

has, who afterward fell from that salvation j although S- — 

R ; to be consistent with her scheme, must deny they 

ever had it ; yea, and must aflBxm that witness was either 
from nature or from the devil. If it was really from God, 
is He well pleased with this ? " — Works, vol. vii. p. 15. 

ToMiss J. C. M., 1764: — 

** You are a living witness of two great truths : The one, 
that there cannot be a lasting, steady enjoyment of pure 
love without the direct testimony of the Spirit concerning it ; 
without God's Spirit shining on His own work : the other, 
that setting perfection too high is the ready way to drive it 
out of the world." — Works, vol. vii. p. 250. 



74 CHRISTIAN PERFECTION, 

" About two in the afternoon, I preached at Potto, and in 
the eveniag at Hutton-Ridby. Here is the largest society 
in these parts, and thxj most alive to God. After spending 
some time with them all, I met those apart who believe they 
are saved from sin. I was agreeably surprised. I think not 
above two, out of sixteen or seventeen whom I examined- 
have lost the direct witness of that salvation ever since they 
experienced it." — Journal, July, 1786. 

To Mrs. PJlizabeth Bennis, 1766 : — 

" Ore ni our preachers has lately advanced a new position 
wm*r^ v^, — that there is no direct or immediate witness of 
sanc^Hcation, but only a perception or consciousness that 
we i-re changed, filled with love, and cleansed from sin. 
But, if I understand you right, you find a direct testimony 
that you are a child of God." — Works, vol. vii. p. 50. 

To Rev. John Mason, 1768 : — 

" If any deny the witness of sanctification, and occasion 
disr)U*^in^ in the select society, let him or her meet therein 
no m.^i- •' — Works, vol. vii. p. 96. 

" 1 rode ^o Berry- Anvil, where are some of the liveliest 
Christians I have seen in the kingdom. Eight of them I 
examined closely, who testified that they had never lost the 
witness, nor felt any decay, since the hour they were per- 
fected in love." — Journal, June, 1773. 

" I met such a select society (at Whitby) as I have not 
seen since I left London. They were about forty, of whom 
I did not find one who had not a clear witness of being saved 
from inbred sin. Several of them had lost it for a season, 
but could never rest till they had recovered it. And every 
one of them seemed now to walk in the full light of God's 
countenance." — Journal, June, 1784. 



AJS TAUGHT BY JOHN WESLEY. 75 



SECTION XI. 

MB. WESLOEY ENCOUKAGED THE PBOFESSION OP 
CHRISTIAN HOLINESS. 

" It requires a great degree of watchfulness to retain the 
oerf ect love of God ; and one great means of retaining it, is 
frankly to declare what God has given you, and earnestly to 
jxhort all the believers you meet with, to follow after full sal- 
vation." — Vol. ii. p. 13. 

"Mr. Wesley came to Macclesfield, and I saw and con- 
versed with him for the first time. He behaved to me with 
parental tenderness, and greatly rejoiced in the Lord's good- 
ness to my soul ; encouraged me to hold fast and to declare 
what the Lord had wrought." — Journal of H. A. Rogers. 

" At the love-feast, Mr. C. related the manner how God 
perfected him in love, — a testimomy which is always at- 
tended with a peculiar blessing." — Vol. iv. p. 458. 

" A few witnesses of pure love remain there still, but sev- 
eral are gone to Abraham's bosom. Encourage those in 
Macclesfield who enjoy it to speak explicitly what they do 
experience; and to go on till they know all that <love of 
God that passeth knowledge.' " — Letter to H. Ann Rogers. 

" By silence, he might avoid many crosses which will natu- 
rally and necessarily ensue if he simply declare, even among 
believers, what God has wrought in his soul. If, therefore, 
such a one were to confer with flesh and blood, he would be 



76 CHRISTIAN PERFECTION, 

entirely silent. But this could not he done with a clear cori' 
science^ for undoubtedly he ought to speak." — Vol. vi. p. 502. 
" Undoubtedly it would be a cross to declare what God 
has done for your soul ; nay, and afterward Satan would ac- 
cuse you on the account, telling you, 'You did it out of 
pride.' Yea, and some of your sisters would blame you, and 
perhaps put the same construction upon it. Nevertheless, 
if you do it with a single eye it will be well pleasing to God!" 

— Vol. vii. p. 103. 

" Nor does anything under heaven more quicken the de- 
sires of those who are 3ustified, than to converse with those 
whom they believe to have experienced a still higher salva- 
tion:^ -^'^ol. vi. p. 502. 

"Several then die" speak, and not in vain (at Bristol). 
The flame ran from heart to heart, especially while one was 
declaring, with all simplicity, the manner wherein God, dur- 
ing the morning sermon (on those words, ' I will, be thou 
clean'), had set her soul at full liberty. Two men also 
spoke to the same effect; and two others who had found 
peace with God. We then joyfully poured out our souls 
before God, and praised Him for His marvellous works." — 
Journal, July, 1761. 

" I rode to Tadcaster, and preached within, the rain not 
suffering us to be abroad, as I intended. In the evening, I 
preached at Otley, and afterwards talked with many of the 
society. There is reason to believe that ten or twelve of 
these are filled with the love of God. I found one or two 
more the next day at Fewston, a few miles north of Otley 
(where I preached at noon), whom God had raised up bo 
witness the same good confession. And, indeed, the whole 
tongregation seemed just ripe for receiving all the promises." 

— Journal, July, 1761, 

" I visited the classes, and wondered to find no witness of 



AS TAUGHT BY JOHN WESLEY. 11 

the great salvation. Surely the flame which is kindled in 
Dublin will not stop there. The next evening God did, in- 
deed, kindle it here ; a cry went up on every side ; and the 
lively believers seemed all on fire to be * cleansed from all 
unrighteousness.' " — Journal^ June, 1762. 

" One of our brethren was constrained openly to declare 
he believed God had wrought this change in him. I trust 
he will not lightly cast away the gift which God has given 
him. In the morning I left them rejoicing and praising 
God, and rode to Monaghan.'' — Journal, April, 1762. 

" For about three years he (Joseph Norbury) has humbly 
and boldly testified that God had saved him from all sin." — 
Vol. ii. p. 297. 

To his brother Charles, 1766 : — 

" You are a long time in getting to London ; therefore, I 
hope you will do much good there. ' Yes,' says William ; 
* Mr. Charles will stop their prating in the bands at London, 
as he has done at Bristol.' I believe not. I believe you 
will rather encourage them to speak, humbly and modestly, 
the words of truth and soberness. Great good has flowed 
and will flow therefrom. Let your * knowledge direct, not 
quench, the fire.' That has been done too much already. 
I trust you will now raise, not depress, their hopes." — 
Works, vol vi. p. 668. 

To Mrs. Elizabeth Bennis, 1766 : — 

" Now, certainly, if God has given you this light. He did 
not intend that you should hide it under a bushel. * It is 
good to conceal the secrets of a king, but it is good to tell 
the loving-kindness of the Lord.' Every one ought to de- 
clare what God has done for his soul, and that with aH siir- 
plicity; only care is to be taken to declare to several persons 
that part of our experience which they are severally able to 



78 CHRISTIAN PERFECTION, 

bear : and some parts of it, to such alone as are upright and 
simple of heart. 

" One reason why those who are saved from sin should 
freely declare it to believers is, because nothing is a stronger 
incitement to them to seek after the same blessing. And 
we ought, by every possible means, to press every serious 
believer to forget the things which are behind, and with 
all earnestness go on to perfection. Indeed, if they are not 
thirsting after this, it is scarcely possible to keep what they 
have : they can hardly retain any power of faith, if they 
are not panting after holiness." — Works^ vol. vii. p. 50. 

" ^Satu^day, 15, rode to Derry-Anvil, a little village out of 
all road, surrounded with bogs, just like my old parish of 
Wroote, in Lincolnshire, The congregation, however, was 
exceeding large and exceeding lively. I talked largely 
with several of them who believe they are saved from sin, 
and found no cause to disbelieve them : and I met with 
many more in these parts who witness the same confession.' ' 

— Journal^ April, 1769. 

To Mrs. Mary Savage, 1771 : — 

" exhort all whom you have access to, not to delay the 
time of embracing all the great and precious promises! 
F. ankly tell all those that are simple of heart, what He has 
done for your soul." — Works, vol. vii. p. 127. 

To Miss Chapman, 1773 : — 

" You can never speak too strongly or explicitly upon the 
head of Christian perfection. If you speak only faintly 
and indirectly, none will be offended, and none profited. 
But if you speak out, although some will probably be angry, 
yet others will soon find the power of God unto salvation.' 

— Works, vol. vii. p. 254. 

" At GUI love-feast in the evening (at Redruth), several of 



AS TAUGHT BY JOHN WESLEY. 79 

our friends declared how God had saved them from inbred 
sin, with such exactness, both of sentiment and language, 
as clearly showed they were taught of God." — Journal, 
Sept., 1785. 

"We had afterwards a love-feast (at Epworth market- 
place), at which a flame was soon kindled ; which was greatly 
increased while Mr. Cundy related the manner how Grod per- 
fected him in love ; a testimony which is always attended 
with a peculiar blessing." — Journal, July, 1776. 

" In the evening we had a love-feast (at Bristol Room), at 
which Mrs. Fletcher simply declared her present experience. 
I know no one that is so changed for the better in a few 
years, even in her manner of speaking. It is now smooth, 
easy, and natural, even when the sense is deep and strong." 
— Journal, March, 1787. 

To Mrs. Mary Savage, 1772 : — 

"It is easy to see the difference between those two 
things, sinfulness and helplessness. The former you need 
feel no more ; the latter you will feel as long- as you live, 
and indeed the nearer you draw to God, the more sensible 
of it you will be. But beware this does not bring you 
into the least doubt of what God has done for your soul. 
And beware it does not make you a jot the least forward 
to speak of it with all simplicity." — Works, vol. vii. p. 128. 

To Miss H. A. Roe, 1782 : — 

"I am in great hopes, as J. S. got his own soul much 
quickened in Macclesfield, he will now be a blessing to many 
at Chester. A few witnesses of pure love remain there 
still ; but several are gone to Abraham's bosom. Encourage 
those in M. who enjoy it, to speak explicitly what they do 
experience j and to go on, till they know all that * love of 
God that passeth knowledge." — Works, vol. vii. p. 195. 



80 CHRISTIAN PERFECTION, 

" In the evening (at Macclesfield) we had a love-feast j 
and such an one as I had not seen for many years. Sixteen 
or eighteen persons gave a clear, Scriptural testimony of 
being renewed in love. And many others told what Grod 
had done for their souls, with inimitable simplicity." — 
Journal, April, 1782. 

To Mr. John King, 178T : — 

" It requires a great degree of watchfulness to retain the 
perfect love of God ; and one great means of retaining it is, 
frankly to declare what God has given you, and earnestly 
to exhort all the believers you meet with to follow after full 
salvation." — Works, voL vii. p. 13. 



AS TAUGHT BY JOHN WESLEY, Si 



SECTION XII. 

WITNESSES OF ENTIEE SANCTIEICATION. 

"We have known a large number of persons, of every 
age and sex, from early childhood to extreme old age, who 
have given all the proofs, which the nature of the thing 
admits, that they were ^ sanctified throughout ; ' ^ cleansed 
from all pollution both of flesh and spirit,' that they * loved 
the Lord their God with all their heart, and mind, and soul, 
and strength ; ' that they continually presented their souls 
and bodies ^a living sacrifice, holy, acceptable to God;' in 
consequence of which, they ^rejoiced evermore, prayed 
wihout ceasing, and in everything gave thanks.' And this 
is no other, is what we believe to be true. Scriptural sancti- 
fication." — Sermons, vol. ii. p. 247. 

"Agreeably to this is the plain matter-of-fact. Several 
persons have enjoyed this blessing, without any interruption, 
for many years. Several enjoy it at this day. And not a 
few have enjoyed it unto their death, as they have declared 
with their latest breath j calmly witnessing that God had 
saved them from all sin, till their spirit returned to God." 
— Sermons, vol. ii. p. 174. 

To Miss EHzabeth Hardy, 1761 : — 

" The plain fact is this : I know many who love God with 
all their heart, mind, soul, and strength. He is their one 
desire, their one delight, and they are continually happy in 
Him. They love their neighbor as themselves. They feel 



S2 CHRISTIAN PERFIiCTXOir, 

as sincere, fervent, constant a desire for the happineas of 
every man, good or bad, friend or enemy, as for their own. 
They ^ rejoice evermore, pray without ceasing, and in every 
thing give thanks.^ Their souls are continually streaming 
up to God in holy joy, prayer, and praise. This is plain, 
sound, Scriptural experience : and of this we have more and 
more living witnesses." — Works^ rol. vi. p. 737. 

"After meeting the Society, I talked with a sensible 
woman, whose experience seemed peculiar. She said; *A 
few days before Easter last, I was deeply convinced of sin.; 
and in Easter week I knew that my sins were forgiven, and 
was filled with * joy and peace in believing.' But in about 
eighteen days I was convinced, in a dream, of the necessity 
of a higher salvation ; and I mourned day and night, in 
agony of desire, to be thoroughly sanctified, till, on the 
twenty-third day after my justification, I found a total 
change, together with a clear witness that the blood of Jesus 
had cleansed me from all unrighteousness." — Journal^ June 
23, 1761. 

" In the evening I spoke to those at Manchester who be- 
lieved that God had cleansed their hearts. They were sixiy- 
three 'll. number, to about sixty of whom I could not find 
there was any reasonable objection." — Vol. vii. p. 381. 

To Mr. Furley, 1762: — 

" For me, I shall only once more state the case. There 
are forty or fifty people, who declare (and I can take their 
word, for I know them well), each for himself, ' God has en- 
abled me to rejoice evermore, and to pray and give thanks 
without ceasing. I feel no pride, no anger, no desire, no 
unbelief, but pure love alone.' . . . Here is a plain fact. 
You may dispute, reason, cavil about, just as long as you 
please. Meantime, I know, by all manner of proof, that 
these are the happiest and holiest people in the kingdom. 



AS TAUGHT BY JOHN WESLEY 83 

Their light shines before men.'' — Methodist Magaztru, 1856, 
p. 988. 

" That many of these did not retain the gift of God, is 
no proof that it was not given them. That many do retain 
it to this day, is matter of praise and thanksgiving. And 
many of them are gone to Him whom they loved, praising 
Him with their latest breath ; just in the spirit of Ann 
Steed, the first witness in Bristol of the great salvation; 
who, being worn out with sickness and racking pain, after 
she had commended to God all that were round her, lifted 
up her eyes, cried aloud, ^ Glory ! Hallelujah ! '- and died.*' 
— Joumalj Oct. 1762. 

"I buried the remains of Joseph Nor bury, a faithful wit- 
ness of Jesus Christ. For about three years he has humbly 
and boldly testified, that God had saved him from all sin : 
and his whole spirit and behaviour in life and death made 
his testimony beyond exception." — Journal, Pec, 1763 

" I buried the remains of Thomas Salmon, a good and 
useful man. What was peculiar in his experience was, he 
did not know when he was justified ; but he did know when 
he was renewed in love, that work being wrought in a most 
distinct manner. After this he continued about a year in 
constant love, joy, and peace ; then, after an illness of a 
few days, he cheerfully went to God." — Journal, Feb., 1764. 

To his brother Charles, 1766 : — 

" That perfection which I believe, I can boldly preach ; 
because, I think I see five hundred witnesses of it." — 
Works, English edition, vol. xii. p. 122. 

" In the evening I preached in the house at Wednesbury, 
a funeral sermon for Elizabeth Longmore ; I think the first 
witness of Christian perfection whom God raised up in 
these parts. I gave some account of her experience many 
years ago. From that time her whole life was answerable 



84 CHRISTIAJi PERFECTION, 

to her profession, every way lioly and unblamable. Fre- 
quently she had not bread to eat ; but that did not hinder 
her ^rejoicing evermore/'' — Journal, March, 1770. 

" I assisted at the funeral of Susanna Pilson. She was 
one of the first members of this society, and continued firm 
in the hottest of the persecution. Upwards of twenty 
years she adorned the Gospel, steadily and uniformly walk- 
ing with God. For a great part of the time she was a living 
witness, that ' the blood of Christ cleanseth from all sin.' 
After a lingering illness, she camly resigned her soul into 
tne hands of her faithful Creator." — Journal, May, 1771. 

" From the very time of her justification, she (Susannah 
Spencer) clearly saw the necessity of being wholly sanctified] 
and found an unspeakable hunger and thirst after the full 
image of God ; and m the year 1772, God answered her desire. 
The second change was wrought in as strong and distinct a 
manner as the first had been." — Journal, Oct., 1774. 

" I returned to London, and Sunday, 11th, buried the re- 
mains of Eleanor Lee. I believe she received the great 
promise of God, entire sanctification, fifteen or sixteen years 
ago, and that she never lost it for an hour. I conversed 
intimately with her ever since, and never saw her do any 
action, little or great, nor heard her speak any word, which 
I could reprove. Thou wast indeed, * a mother in Israel ! ' " 

— Journal, Oct., 1778. 

"In the afternoon, I preached a funeral sermon for Mary 
Charlton, an Israelite indeed. From the hour she first 
knew the pardoning love of God, she never lost sight of it 
for a moment. Eleven years ago, she believed that God had 
cleansed Her from all sin ; and she showed that she had not 
believed in vain, by her holy and unblamable conversation.*' 

— Journal, May, 1781. 

To L. Cauofhland, 1768:- 



AS TAUGHT BY JOHN WESLEY. 85 

" Blessed be God, though we set an hundred enthusiasts 
aside, we are still ^ encompassed with a cloud of witnesses,^ 
who have testified, and do testify, in life and in death, that 
perfection which I have taught these forty years ! This 
perfection cannot be a delusion, unless the Bible be a delu- 
sion too; I mean, Moving God with all our heart, and our 
neighbor as ourselves/ I pin down all its opposers to this 
definition of it. No evasion! No shifting the question! 
Where is the delusion of this ? Either you received this 
love, cr you did not ; if you did, dare you call it a delusion ? 
You will not call it so for all the world. If you received 
anything else, it does not at all affect the question," — 
Journal, Aug., 1768. 



CHRISTIAN PERFECTION, 



SECTION XIII. 
THE NECESSITY OF PEEACHIKQ HOLINESS. 

Dr. Stevens, in his "History of Methodism," says 
of the early Methodist preachers : — 

" Eveiy one of them, at his reception into the traveling 
ministry, avowed his belief in the doctrine, and that he was 
* groaning ' after, if he had not already attained, this exalted 
grace. Perhaps no single fact affords a better explanation 
of the marvelous success of Methodism, 

"Wesley observed and declared that wherever it was 
preached, revivals usually prevailed. * It is,* he said, * the 
grand depositum which God has given to the people called 
Methodist, and chiefly to propagate this, it appears, God 
raised them up. Their mission was not to form a religious 
party, but to spread holiness over these lands.' The doc- 
trine of personal sanctification was, in fine, the great poten- 
tial idea of Methodism. . . . These holy men, in making an 
entire public sacrifice of themselves, did so as a part of an 
entire consecration to God, for the purpose of their o'vn entii j 
sanctification, as well as their usefulness to others." — His- 
tory of Methodism, vol. ii. p. 406. 

" Therefore let all our pi-eaehers make a point to preach of 
perfection to believers constantly ^ strongly y explicitly ^ . . . 
*7 douht not we are not explicit enough in speaking on full 
sanctification, either in public or private:'— Yol vi. p. 529. 

" In the present dispensation, ne ^s andoubtedly aiming 



AS TAUGHT BY JOHN WESLEY, 87 

at that point, to spread holiness over the land. It is our 
wisdom to have this always in view, inward and outward 
holiness. A thousand things will be presented by men and 
devils, to divert us from our point. These we are to watch 
against continually; as they will be continually changing 
their shape. But let your eye be single ; aim still at one 
thing; — holy, loving faith; giving God the whole heart. 
And incite all to this; one love, one present and eternal 
heaven.'* — Works, vol. vi. p. 778. 

" The more I converse with the believers in Cornwall, the 
more I am convinced that they have sustained great loss, for 
want of hearing the doctrine of Christian perfection clearly 
and strongly enforced. I see, wherever this is not done, the 
believers grow dead and cold. Nor can this be prevented, 
but by keeping up in them an hourly expectation of being 
perfected in love. I say an hourly expectation ; for to ex- 
pect it at death, or some time hence, is much the same as 
not expecting it at alL" — Joumaly Sept. 1762. 

To Mr. Merryweather, 1766 : — 

" Where Christian perfection is not strongly and explicitly 
preached, there is seldom any remarkable blessing from 
Grod ; and, consequently, little to the society, and little life 
in the members of it. Therefore, if Jacob Rowell is grown 
faint, and says but little about it, do you supply his lack of 
service. Speak, and spare not. Let not regard for any man 
induce you to betray the truth of God. Till you press the 
believers to expect full salvation tww, you must not look for 
any revival." — Works, vol. vi. p. 761. 

To Charles Wesley, 1766 : — 

"Insist everywhere on full redemption receivable now, 
by faith alone! consequently, to be looked for now. You 
are made, as it were, for this very thing. Just here you are 



88 , CHRISTIAN PERFECTION 

in your element. . . . Press the instantaneous blessingy and 
then I shall have more time for my peculiar calling, enforc- 
ing the gradual work." — Works, English edition, voL xii. 
p. 122. 

To John Bredin : — 

" By foolish complaisance, our preachers in Scotland have 
often done harm. Be all a Methodist; and strongly insist 
on full salvation to be received now, by simple faith.''^ — Wes- 
ley an Times, May, 1761. 

To Mrs. Crosby, 1766 : — 

" Do they gain ground in London ? I am afraid [Chris- 
tian] perfection should be forgotten. Encourage Richard 
Blackwell and Mr. Colley to speak plainly, and to press be- 
lievers to the constant pursuit, and earnest expectation, of 
it. A general faintness, in this respect, is fallen upon 
the whole kingdom. Sometimes I seem almost weary of 
striving against the stream of both preachers and people." 
— Works, vol. vii. p. 29. 

To Miss Bosanquet (afterward Mrs. Fletcher), 1767 : 

" You judge right. I never knew, till you wrote me word, 
that Richard Taylor had been at Leytonstone at all. At 
this conference, it will be deternuned whether all our 
preachers, or none, shall continually insist upon Christian 
perfection." — Works, vol. vii. p. 60. 

To Uiss Jane Rilton, 1769: — 

"I believe you may speak without reserve to brother 
Howard. He is a cool, thinking man. But does he preach 
Christian perfection clearly and explicitly ? Which of your 
other preachers does ? " — Works, vol. vii. p. 43. 

To Mrs. Rev. John Fletcher, 1770 : — 

" I am glad Richard Taylor is of use. He will be more 



AS TAUGHT BY JOHN WESLEY. 89 

and more so, if he continues simple of heart, and speaks ex- 
plicitly of full redemption, and exhorts believers to accept it 
now / The same rule, it will be well for vou to observe in 
conversation with all that are in earnest. Peace be with 
your spirit ! " — Works, vol. vii. p. 62. 

" I hope he is not ashamed to preach full salvation, re- 
ceivable now, by faith. This is the word which God will 
always bless, and which the devil peculiarly hates ; there- 
fore, he is constantly stirring up both his own children, and 
the weak children of God, against it ^' — Letter to Mrs. 
Bennisy 1771. 

To his brother Charles, 1772 : — 

" I find almost all our preachers, m every circuit, have 
(lone with Christian perfection. They say, they believe it , 
but they never preach it ; or not once in a quarter. What 
is to be done ? Shall we let it drop, or make a point of it ? ' ' 
— Works, vol. vi. p. G73. 

To Rev. F. Wolf, 1772 : - 

" Let both of you strongly exhort tne believers every 
where, to * go on to perfection ; * otherwise, they cannot keep 
what they have." — Works, vol. vii. p. 122 

To Rev. Samuel Beardsley, 1772 : — 

" Dear Sammy, — It is a great blessing tha^ your fellc?/- 
laborers and you are all of one mind. When that is so, the 
work of the Lord will prosper in your hands. It will go on 
widening, as well as deepening, while you draw in one yoke. 
If you desire it should deepen in believers, continually exhort 
them to go on unto perfection ; steadily to use all the grace 
they have received, and every moment to expect full salva- 
aon. The *^ Plain Account of Christian Perfection," you 
sho'ild read yourself, more than once, and recommend it to 
all oi at are groaning for full redemption." — Works, vol. 
rii. p. 129. 



90 CHRISTIAN PERFECTION, 

To Miss PyweU, 1773 : — 

" One part of your work, is to stir up all who have be 
lieved to go on to perfection, and every moment to expect 
the full salvation which is received by simple faith." — Vol. 
vii. p. 36. 

To Mrs. Jane Barton, 1774 : — 

" I am glad sister Crosby has been at Beverley, and that 
you had an opportunity of hearing her. She is useful where- 
soever she goes ; particularly in exciting believers to go on 
to perfection." — Worksy vol. vii. p. 46. 

To Miss Ritchie, 1774: — 

"And one means of retaining the pure love of God is, 
the exhorting others to press earnestly after it. When you 
meet on a Sunday morning, I doubt not but this will be the 
chief matter both of your prayers and conversation. You 
may then expect to be more and more abundantly endued 
with power from on high ; witnessing that He is faithful 
and just both to forgive us our sins, and also to cleanse us 
from all unrighteousness.'' — Works, vol. vii. p. 173. 

To Rev. Joseph Benson, 1774: — 

" I am glad you ' press all believers ' to aspire after the 
full liberty of the children of God. They must not give up 
their faith, in order to do this : herein you formerly seemed 
to be in some mistake. Let them go on from faith to faith ; 
from weak faith, to that strong faith, which not only con- 
quers but casts out sin. Meantime it is certain, many call 
themselves believers who do not even conquer sin ; who are 
strangers to the whole inward kingdom of God, and void of 
the whole fruit of the Spirit." — Works, vol. vii. p. 74 

" Wednesday, 14 — I preached at Tiverton ; and on Thurs- 
day went on to Launceston. Here I found the plain r-*yason, 
why the work of God had gained no ground in this cirOTiit 



AS TAUGHT BY JOHN WESLEY, 91 

all the year. The preachers had given up the Methodist 
testimony. Either they did not speak of perfection at all 
(the peculiar doctrine committed to our trust), or they spoke 
of it only in general terms, without urging the believers to 
^go on unto perfection,' and to expect it every moment. 
And wherever this is not earnestly done, the work of God 
does not prosper.'' — Journal, Aug., 1776. 

To Rev. Zechariah Tewdall, 1779 : — 

" Wherever you are, be ready to acknowledge what God 
has done for your soul ; and earnestly exhort all the be- 
lievers to expect full salvation." — Works, vol. vii. p. 154. 

"Edinburgh, Thursday, 17, I examined the society. In 
five years I found five members had been gained ! Ninety- 
nine being increased to a hundred and four. What then 
have our preachers been doing all this time ? 1. They have 
preached four evenings in the week, and on Sunday morn- 
ing ; the other mornings they have fairly given up. 2. They 
have taken great care not to speak too plain, lest they should 
give offense. 3. When Mr. Brackenbury preached the old 
Methodist doctrine, one of them said, * You must not preach 
such doctrine here. The doctrine of perfection is not calcu- 
lated for the meridian of Edinburgh.' Waiving then all 
other hinderances, is it any wonder, that the work of God 
has not prospered here ? " — Journal, June, 1779. 

To Mr. Robert Hopkins, 1781 : — 

" It is good for you to hold fast what you have attained, 
and to be continually aspiring after this; and you will 
never fijid more life in your own soul, than when you are 
earnestly exhorting others to go on unto perfection. Many 
will blame you for doing it ; but regard not that : go on 
through honor and dishonor. * This one thing I do/ is your 
motto." — Wfyrks, vol. vii. p. 252. 



92 CHRISTIAN PERFECTION, 

" I earnestly, desire, that all our preachers would seriously 
consider the preceding account (Rev. Alexander Mather's 
experience), and let them not be content, never to speak 
against the great salvation, either in public or private ; and 
never to discourage either by word, or deed, any that think 
they have attained it. No ; but prudently encourage them 
to hold fast whereunto they have attained, and strongly and 
explicitly exhort all believers to go on to perfection ; yea, 
to expect full salvation from sin every moment, by mere 
grace, through simple faith." — Arminian Magazine, Jan., 
1780. 

To Rev. Samuel Beardsley, 1775 : — 

" The more pains you take the more blessing you will find ; 
especially in preaching full salvation, receivable now, by 
fai.h." 

" Exhort all the believers, strongly and explicitly, to go 
on to perfection, and to expect every blessing God has prom- 
ised, not to-morrow, but to-day." 

" Everywhere exhort the believers to expect full salva- 
tion now by simple faith." 

To Miss Ritchie, 1782: — 

" That point, entire salvation from inbred sin, can hardly 
ever be insisted upon, either in preaching or prayer, with- 
out a particular blessing. Honest Isaac Brown firmly be- 
lieves this doctrine, that we are to be saved from all sin in 
this life. But I wish, when opportunity serves, you would 
encourage him, 1. To preach Christian perfection, constantly, 
strongly, and explicitly : 2. Explicitly to assert and prove, 
that it may be received now j and, 3. (which indeed is im- 
plied therein), that it is to be received by simple faith." — 
Works, vol. vii. p. 181. 

To Rev. Joseph Benson, 1782 : — 

" I have no objection to your printing a few copies of 



AS TAUGHT BY JOHN WESLEY, 93 

those two sermons, to oblige your friends in the neighbor- 
hood. I doubt we are not explicit enough, in speaking on 
full sanctification, either in public or private.'* — WorkSf 
rol. vii. p. 81. 

To Eev. Robert Hopkins, 1784 :— 

"The return you are to make for the blessings you have 
received, is to declare them to all mankind; and to exhort 
all believers, strongly and explicitly, to go on to perfection. 
You never need lose what you now experience; but may in- 
crease therein till your spirit returns to God." — Works, vol. 
vii. p. 252. 

To Rev. A. Clark, 1786 : — 

" You do well insisting upon full and present salvation, 
whether men will hear or forbear." — Vol. vii. p. 203. 

In 1790, two years before Mr. Wesley died, he wroto 
to Robert Carr Brackenbury, Esq. : — 

" I am glad brother D has more light with regard to 

full sanctification. This doctrine is the grand despositum 
which God has lodged with the people called Methodists ; 
and lor the sake of propagating this chiefly He appeared to 
have raised us up." — Works j vol. vii. p. 153. 

To Rev. John Booth, in 1791, two months before Mi. 
Wesley's death: — 

"Wherever you have opportunity of speaking to believers, 
urge them to go on to perfection. Spare no pains; and God, 
our own God, still give you His blessing." — Works, vol. vii. 
p. 238. 



94 CHRISTIAN PERFECTION, 



SECTION XIV. 

MB. WESLEY FBEQUENTLY PREACHED ON CHBISTIAJ^ 
PERFECTION. 

" It is the grand depositum which God has given to the 
people called Methodists; and chiefly to propagate this, it 
appears God raised them up." ..." We believe tnat God's 
design in raising up the preachers called ^lethodists in 
America was to reform the continent, and spread Scriptural 
holiness over these lands.^' — Methodist Discipline. 

" In September, 1738, when I returned from Germany, I 
exhorted all I could to follow after that great salvation, 
which is through faith in the blood of Christ ; waiting for 
it, * in all the ordinances of God,' and in ^ doing good, as they 
had opportunity, to all men.' " — Journal. 

" My brother and I oet out for Tiverton. About eleven 1 
preached at Burford. On Saturday evening I exyjained, at 
Bristol, the nature and extent of Christian perfection." — 
Journal, Nov., 1739. 

" We had an uncommon blessing, at Manchester, both 
Kiorniug and afternoon. In the evening I met the believers, 
and strongly exhorted them to ^ go on unto perfection.' To 
many of them it seemed a new doctrine. Hcwe^er^ they 
all received it in love ; and a flame was kindled, wLicii I 
trust neither men nor devils shall ever be able to quench." 
■- Journal, April, 1761. 

" I preached at seven on, ' Lord, if Thou wilt. Thou canst 



AS TAUGHT BY JOHN WESLEY. 96 

mai' m^ clean.' And oh, what a flame did God kindle! 
Many T*ere 'on fire, to be dissolved in love.'" — Journal^ 
July, 1761. 

" I came to London. I found the same spirit which I left 
here, both in the morning and evening service. Monday 
2, at five, I began a course of sermons on Christian per- 
fection." — Journal, November, 1761. 

"A large congregation attended at five in the morning, 
and seemed to be just ripe for the exhortation, 'Let us go 
on unto perfection.' I had, indeed, the satisfaction of find- 
ing most of the believers here athirst for full redemption.*' 
— Journal) April, 1764. 

" Hence we rode to Grimsby, once the most dead, now the 
most lively, place in all the county. Here has been a large and 
swift increase both of the society and hearers, so that the 
house, though galleries are added, is still too small. In the 
morning, Wednesday, 4, I explained at large the nature of 
Christian perfection. Many who had doubted of it before 
were fully satisfied. It remains only to experience what we 
believe." — Journal, April, 1764. 

At seven I clearly and strongly described the height and 
depth of Christian holiness ; and (what is strange) I could 
not afterward find that any person was offended. — Journaly 
Nov., 1764. 

"At five in the morning, I began a course of sermons on 
Christian perfection ; if haply that thirst after it might re- 
turn which was so general a few years ago. Since that 
time, hew deeply have we grieved the Holy Spirit of God I 
Yet two or three have lately received His pure love ; and a 
few more are brought to the birth.'^ — Journal, Dec, 1767. 

Sarah Crosby writes to Miss Bosanquet, in 1770: 
** Mr. Wesley left Leeds yesterday. I never heard him 



96 CHRISTIAZf PERFECTION, 

preach better, if so well. In every sermon he cet lorth 
* Christian perfection ' in the most beautiful light/' — 
Tyerman^ vol. iii. p. 68. 

<^ In the evening, the house at Swinfleet not being able to 
contain a third of the congregation, I preached on a smooth, 
green place, sheltered from the wind, on Heb. vii. 25. Many 
rejoiced to hear of being * saved to the uttermost,' the very 
thing which their souls longed after.'^ — Journal, July, 1770. 

" The next evening (at Macclesfield) I preached on Heb. 
xii. 14 : ^ Without holiness no man shall see the Lord.* I 
was enabled to make a close application, chiefly to those 
that expected to be saved by faith. I hope none of them 
will hereafter dream of going to heaven by any faith which 
does not produce holiness. — Journal, April, 1777." 

" Forty years ago, I knew and preached every Christian 
doctrine which I now preach," — Journal, Sept. 1778. 

"About ten, I preached at New Mills, to as simple a 
people as those at Chapel. Perceiving they had suffered 
much by not having the doctrine of perfection clearly ex- 
plained, and strongly pressed upon them, I preached ex- 
pressly on the head ; and spoke to the same effect in meeting 
the society. The spirits of many greatly revived ; and they 
are now ' going on unto perfection/ I found it needful to 
press the same thing at Stockport, in the evening." — Journal, 
April, 1782. 

'^ In the evening, I exhorted them all to expect paraon or 
holiness, to-day, and not to-morrow. O, let their love never 
grow cold ! " — Journal, May, 1783. 

^^ Friday, 6, being the quarterly day for meeciig 'Ji<i- 
local preachers, between twenty and thirty of them met at 
West Street, and opened their hearts to each other. Taiing 
the opportunity of having them all together, at the watcn- 



AS TAUGHT BY JOHN WESLEY. 97 

night, I strongly insisted on St. Paul's advice to Timothy, 
' Keep that which is committed to thy trust ; ' particularly 
the doctrine of Christian perfection, which God has pecu- 
liarly entrusted to the Methodists." — Journal, Feb. 1789. 

" At nine I preached in the new chapel, at Tunstal ; the 
most elegant I have seen since I left Bath. My text was, 
' Let ns go on unto pefection ; ' and the people seemed to 
devour the word." — Journal^ April, 1790. 

^^ We went to Wigan, for many years proverbially called 
w icked Wigan. But it is not now what it was. The inhabitants 
in general, have taken a softer mould. The house, in the 
evening, was more than filled ; and all that could get in, 
seemed to be greatly affected, while I strongly applied our 
Lord's words, * I will : be thou clean.' " — Journal, May, 1790. 

" If I were convinced that none in England had attained 
(vhat has been so strongly and clearly preached by such a 
number of preachers, in so many places, and for so long a 
time, I should be clearly convinced that we had all mistaken 
the meaning of those Scriptures.'' — Plain Account, p. 8S. 

The instances given are only a specimen of what runs 
all through his journals. In the journals of Dr. Adam 
Clarke, Bramwell, Carvosso, Mrs. Hester Ann Rogers, 
and Lady Maxwell, where a great number of Mr. Wes- 
ley's serinoLS and texts are noticed, you will find a large 
proportion of them are on the subject of full salvation, 
or perfection. More than one half of the hymns com- 
posed by Mr. Wesley, were upon the subject of holiness. 



98 CHRISTIAN PERFECTION, 



SECTION XV. 

ME. WESLEY NOT CONFINED TO ANY ONE MODE OF 

EXPEESSION. 

" I HAVE no particular fondness for the term perfection. 
It seldom occurs, either in my preaching or writing^. It is 
my opponents who thrust it upon me continually, and ask 
me what I mean by it So did Bishop Gibson, till by his 
advice I publicly declared what I did not mean by it, and 
what I did. This, I supposed, might be best done in the 
form of a sermon, having a text prefixed, wherein that term 
occurred. But that text is there used, only as an occasion 
or introduction to the subject. I do not build any doctrine 
thereupon, nor undertake critically to explain it. 

" What is the meaning of perfection ? is another question ; 
but that it is a Scriptural term, is undeniable. Therefore, 
none ought to object to the use of the term, whatever they 
may do to this or that explication of it I am very will- 
ing to consider whatever you have to object to what is ad- 
vanced under the first head of that sermon. But I still 
think that perfection is only another term for holiness, or 
the image of God in man. *God made man perfect,^ I think, 
is just the same as, *He made him holy,' or *in His own 
image.' " — Works, vol. vi. p. 535. 

^^The moment a sinner is justified, his heart is cleansed 
in a low degree ; but yet he has not a clean heart, in the full, 
proper sense, till he is made perfect in love." — Journal, 
1744, vol. v. p. 284. 



AS TAUGHT BY JOHN WESLEY. 99 

" I spoke, one by one, to the society at Hutton-Rudby. 
They were about eighty in number ; of whom near seventy 
were believers, and sixteen (probably) renewed in love.''^ — 
Journal^ June, 1761. 

" We returned to London. Sunday, 29, we had a com- 
fortable love-feast, at which several declared the blessings 
they had found lately. We need not be careful by what 
name to call them, while the thing is beyond dispute. Many 
have, and many do, daily experience an unspeakable change. 
After being deeply convinced of inbred sin, particularly of 
pride, anger, self-will, and unbelief, in a moment they feel 
all faith and love ; no pride, no self-will, or anger. And 
from that moment, they have continual fellowship with God, 
always rejoicing, praying, and giving thanks." — Journal^ 
Dec., 17G1. 

"I met again with those who believe God has delivered 
them from the root of bitterness. Their number increases 
daily. I know not if fifteen or sixteen have not received 
the blessing this week." — Journal, March 23, 1701. 

" Monday and Tuesday, I was employed in visiting the 
classes (in London) ; and I was much comforted among 
them. There was such an hunger and thirst in all who hac 
tasted of the grace of God, after a full renewal in Hi 
image." — Journal, April, 1762. 

" Here I found some who had been long lalx)ring in tb. 
lire, and toiling to work themselves into holiness. To sho» 
them a more excellent way, I preached on Rom. x. 6, 7, 8.' 
— Journal, July 23, 1762. 

On the last day of 1762, Mr. Wesley a^tIIcs in M^ 
journal : " Abundance have been convinced of sin ; ver} 
many have found peace with God, and in London only 
I believe, full two hundred have been brought into 
ylorioua liberty.'' 



100 CHRISTIAN PERFECTION, 

" Many were convinced of sin, many justified, and many 
backsliders healed. But the peculiar work of the season 
has been, what St. Paul calls^ * the perfecting the saints.^ " — 
Journal, 1763. 

^^ A little after preaching, one came to me who believed 
God had just set her soul at full liberty. '^^ — Journal^ June 
6, 1763. 

" In the following week, I spoke to each member of the 
society, and had much satisfaction among them. Concern- 
ing several of them, there is all reasonable proof that they 
have given God all their heart. Many others are groaning 
after full salvation ; and all the rest are free from outward 
blame. Why may not every Christian community come as 
far as this ? " — Journal, June, 1765. 

" I scarce ever saw the people here (Newcastle) so much 
alive to God ; particularly those who believe they are saved 
from sin. I was ready to say, * It is good to be here ; ' but 
I must not build tabernacles. I am to be a wanderer on 
earth, and desire no rest till my spirit returns to Grod." — 
Journal, Aug., 1765. 

Letter to Mrs. E. Bennis, 1770 : — 

" Nothing is more clear, according to the plain Bible ac- 
count, than sanctiflcation, — pure love reigning in the heart 
and life." — Vol. vii. p. 53. 

To Rev. Joseph Benson, 1770 : — 

"But I have no time to throw away in contending for 
words especially where the thing is allowed. And you 
allow the whole thing which I contend for ; an entire de- 
liverance from sin, a recovery of the whole image of God, the 
loving God with all our heart, soul, and strength. And you 
believe Gk)d is able to give you this ; yea, to give it you in 
an instant. You trust He will. Oh, hold fast this also ; 



AS TAUGHT BY JOHN WESLEY. 101 

this blessed hope, which He has wrought in your heart ! 
And with all zeal and diligence, confirm the brethren, — 1. 
In holding fast that whereto they have attained ; namely, 
the remission of all their sins, by faith in a bleeding Lord. 
2. In expecting a second change, whereby they shall be 
saved from all sin, and perfected in love. 

" If they like to call this * receiving the Holy Ghost,' they 
may ; only the phrase, in that sense, is not Scriptural, and 
not quite proper ; for they all * received the Holy Ghost,' 
when they were justified. God then ' sent forth the Spirit 
of His Son into their hearts, crying, Abba Father.' " — 
Works, vol. vii. p. 71. 

To W. Churchey,1771: — 
"Entire sanctification, or Christian perfection^ is neither 
more nor less than pure love ; love expelling sin, and gov- 
erning both the heart and life of a child of God." — Vol. vii. 
p. 82. 

"Wednesday, 26, I preached at the Grange, to a still 
livelier and larger congregation ; but I found the liveliest of 
all at Derry- Anvil. Six or seven of this little society still 
rejoice in the pure love of God. Thus has God His secret 
ones, in a little corner of the land, surrounded with bogs, 
and out of all road." — Journal, July, 1771. 

" On Saturday a few met at Mr. Hunter's room, who were 
athirst for full sanctification. Eor this they wrestled with 
God, till a young man found the blessing, as several others 
have done since." — Journal, June, 1772. 

To Miss H. A. Roe, 1776 : — 

" Your disorder naturally sinks the spirits, and occasions 
heaviness and dejection. Can you, notwithstanding this, 
i rejoice evermore, and in everything give thanks ? ' Cer- 
tainly before the root of sin is taken away, believers may 



102 CHRISTIAN PERFECTION, 

live above the power of it. Yet what a difference between 
the first love, and the pure love ! You can explain this to 
Mr. Roe by your own experience. Let him follow on, and 
how soon may he attain it ! " — Works, vol. vii. p. 190. 

" In the evening I preached at Bradford, where I was well 
pleased to find many, both men and women, who had never 
suffered any decay since they were perfected in love,^^ — 
Joumaly April, 1780. 

To Miss Ritchie, 1782: — 

" That point, entire salvation from inbred sin, can hardly 
ever be insisted upon, either in preaching or prayer, without 
a particular blessing." — Vol. viL p. 181. 

To F. Garretson, 1785 : — 

"And it will be well, as soon as any of them find peace 
with God, to exhort them to *go on to perfection.* The 
more explicitly and strongly you press all believers to aspire 
after full sanctification, as attainable now by simple faith, 
the more the whole work of God will prosper." — Vol. vii. 
p. 184 

" There is scarce any expression in Holy Writ, which has 
given more offense than this, — the word perfect is what 
many cannot bear. The very sound of it is an abomination 
to them, and whosoever preaches perfection (as the phrase is), 
i. e., asserts that it is attainable in this life, runs great haz- 
ard of being accounted by them worse than a heathen man 
or a publican. 

" And hence some have advised, wholly to lay aside the use 
of those expressions ; * because they have given so great of- 
fense.' But are they not found in the oracles of God ? If 
so, by what authority can any messenger of God lay them 
aside, even though all men should be offended ? We have 
not so learned Christ, neither may we thus give place to 



AS TAUGHT BY JOHN WESLEY. 103 

the devil. Whatsoever God hath spoken, that v^^ill V7e speak, 
whether men will hear or whether they will forbear, know- 
ing, that then alone can any minister of Christ be 'pure 
from the blood of all men,' when he hath *not shunned to 
declare unto them all the counsel of God.'" — Sermons, vol. 
i. p. 355. 

Mr. Wesley used a great variety of terms expressive 
of this work, and grace. In those given we have: 
" Perfect love," " glorious liberty," " the whole image of 
God," "full salvation," "pure love of God," "second 
change," "renewed in love," "full sanctification," 
" holiness," " a clean heart," " entire salvation," " Chris- 
tian perfection," " perfected in love," " saved from sin," 
" the root of sin taken away," " sanctification," " full re- 
newal in His image," and " cleansed from all sin." He 
used the term " renewed in love " more frequently thaij 
any other. 



104 CHRISTIAN PERFECTION, 



SECTION XVI. 

MB. WESLEY APPROVED AND USED THE PHRASE 
"SECOND BLESSING." 

To Mrs. Crosby, 1761 : — 

" Tlie work of God goes on miglitily here (London), both 
in conviction and conversion. This morning I have spoken 
with four or five who seem to have been set at liberty within 
this month. I believe, within five weeks, six in one clast 
have received remission of sins, and five in one band re- 
ceived a second blessing. Peace be with you all ! " — Works, 
vol. vii. p. 28. 

" I had desired S. M. to give me some further account of 
the late work of God at Barnard Castle. Part of his 
answer was as follows : ' Within ten weeks, at least twenty 
persons in this town have found peace with God, and twenty- 
eight the pure love of God. This morning, before you left 
us, one found peace, and one the second blessing,* ^^ — Jour- 
nal, June, 1763. 

To Miss Jane Hilton, 1766 : — 

" Do you now feel anything like anger, or pride, or self- 
will, or any remains of the carnal mind ? Was your second 
deliverance wrought while I was at Beverly ? at the time of 
the sermon, or after it ? You did not tell me, in what man- 
ner you found the change; and whether it has continued 
without any intermission from that moment. Certainly 



AS TAUGHT BY JOHN WESLEY. 105 

there never need be any decay: there never will, if you 
continue watching unto prayer." — Works, vol. vii. p. 42. 

To Miss Jane Hilton, 1774 : — 

" It is exceeding certain that God did give you the second 
blessing J properly so called. He delivered you from the root 
of bitterness, from inbred, as well as actual, sin. And at 
that time you were enabled to give Him all your heart ; to 
rejoice evermore, and to pray without ceasing. Afterward, 
He permitted His work to be tried ; and sometimes as by 
fire. For a while you were not moved ; but could say in all 
things, ^ Good is the will of the Lord.' But it seems you 
gave way, by little and little, till you were in some measure 
shorn of your strength.'' — Works^ vol. vii. p. 45. 

Tyerman says: "All agreed that the 'second bless- 
ing,' as it was then termed, was to be obtained by sim- 
ple faith." — Tyerman^ vol. ii. p. 422. 

In these quotations we have the terms "second bless- 
ing," " second deliverance," and " second change," em- 
ployed by Mr. Wesley, as expressive of entire sanctifica- 
tion, and, as he states, " properly so caUed." 



106 CHRISTIAN PERFECTION, 



SECTION xvn. 

HOLINESS IDENTIFIED WITH THE PROMOTION OF THE 
GENERAL WORK OF GOD. 

" The more I converse with the believers in Cornwall, the 
more I am convinced that they have sustained great loss for 
want of hearing the doctrine of Christian perfection clearly 
and strongly enforced. / see^ wherever this is not done, the 
believers grow dead and cold. Nor can this be prevented but 
by keeping up in them an hourly expectation of being per- 
fected in love.'*— Vol iv. p. 137. 

" Where Christian perfection is not strongly and explicitly 
preached, there is seldom any remarkable blessing from God; 
and consequently little addition to the society, and little life 
in the members of it. Therefore if Jacob Rowell is grown 
faint, and says but little about it, do you supply his lack of 
service. Speak and spare not. Let not regard for any man 
induce you to betray the truth of God. Till you press the 
believers to expect fuU salvation now, you must not look for 
any revivaV — Vol. vL p. 721. 

" I found the plain reason why the work of God had gained 
no ground in this [Launceston] circuit in all the year. The 
preachers had given up the Methodist testimony. Either they 
did not speak of perfection at all (the peculiar doctrine com- 
mitted to our trust), or they spoke of it only in general 
TERJdS, without urging the believers to go on unto perfection, 
and to expect i b every moment. And wherever this is not don€ 
the work of God does not prosper." — Vol. iv. p. 459. 



AS TAUGHT BY JOHN WESLEY 107 

"Here began that glorious work of sanctification which 
had befell nearly at a stand for twenty years. But from time 
to time it spread ; and wherever the work of sanctification 
increased, the whole work of God increased in all its branches" 
— Vol. vii. p. 376. 

" I found the work of Grod swiftly increasing here (London). 
The congregations, in every place, were larger than they had 
been for several years. Many were from day to day con- 
vinced of sin. Many found peace with God. Many backsliders 
were healed, yea, filled with joy unspeakable. And many 
believers entered into such a rest, as it had not before en- 
tered into their hearts to conceive." — Joumaly August, 1761. 

" Sunday, 11. — I observed God is revi^jjing his work in 
Kingswood : The society, which had much decreased, being 
now increased again to near three hundred members ; many 
of whom are now athirst for full redemption, which for 
some years they had almost forgot." — Journal, October, 1761. 

"Monday, 30, and the two following days, I examined the 
society at Bristol, and was surprised to find fifty members 
fewer than I left in it last October. One reason is, Christian 
j)erfection has been little insisted on ; and wherever this is 
not done, be the preachers ever so eloquent, there is little 
increase, either in the number or the grace of the hearers." 
— Journal, October, 1765. 

To Rev. Peard Dickensen, 1767 : — 

" As the work of God increases in so many parts both of 
England and Ireland, it would be strange if there were no in- 
crease of it in London ; especially while all the preachers are 
of one mind, and speak the same thing. Only do not forget 
strongly and explicitly to urge the believers to " go on toper, 
fection." When this is constantly and earnestly done, the 
word is always clothed with power. '^ — Works, vol. vii. p. 
101. 



108 CHRISTIAN PERFECTION, 

" Here (at Whitby), I found a lively society indeed : The 
chief reason of their liveliness was this : — Those who were 
renewed in love (about forty in number), continuing fervent 
in spirit, and zealous for God, quickened the rest, and were 
a blessing to all around them.'' — Journal^ June, 1772. 

To Rev. John Mason, 1774 ; — 

"It is nothing strange that those who love the world 
should not love to continue with us. Our road is too straight. 

* Down the stream of nature driven, 
They seek a broader path to heaven.* 

However, let us keep in the good old way ; and we know it 
will bring us peace at the last. 

" If you press all the believers to go on to perfection, and 
to expect deliverance from sin every moment, they will 
grow in grace. But if ever they lose that expectation, they 
will grow flat and cold." — Worksy vol. vii. p. 96. 

" I preached at Bradford, where the people are all alive. 
Many here have lately experienced the great salvation, and 
their zeal has been a general blessing. Indeed, this I 
always observe, — wherever a work of sanctification breaks 
out, the whole work of God prospers. Some are convinced 
of sin, others justified, and all stirred up to greater earnest- 
ness for salvation." — Journal, Aug., 1775. 

" I went to Otley, where the Word of God has free course, 
and brings forth much fruit. This is chiefly owing to the 
spirit and behaviour of those whom God has perfected in 
love. Their zeal stirs up many ; and their steady and uni- 
form conversation has a language almost irresistible." — 
Journal, April, 1776. 

" I have not lately found so lively a work in any part of 
England as here at Darlington. The society is constantly 
increasing, and seems to be all on fire for God. There is 



AS TAUGHT BY JOHN WESLEY, 109 

nothing among them but humble, simple love ; no dispute, 
no jar of any kind. They exactly answer the description 
that David Brainerd gives of his Indian congregation. I 
particularly desired both the preachers and leaders to have 
an especial care over them, and, if possible, to prevent either 
the devil or his agents from poisoning their simplicity. 
Many of them already know, that Hhe blood of Jesus 
Christ ' ^ hath cleansed them from all sin.' '' — Journal^ May, 
1777. 

"When Mr. Brackenbury preached the old Methodist 
doctrine, one of them said, *You must not preach such 
doctrine here. The doctrine of perfection is not calculated 
for the meridian of Edinburgh.' Waiving, then, all other 
hindrances, is it any wonder that the work of God has not 
prospered here ? " — Journal, 1779, vol. iv. p. 510. 

" I crossed over to Lynn, which has been, of a long sea- 
son, a cold and comfortless place. But the scene is now 
entirely changed. Two young, zealous, active preachers, 
strongly urging the people to expect a full and present sal- 
vation, have enlivened both the society and the congrega- 
tion." — Journal, Oct., 1785. 

To Hev. John Ogilvie, 1785 : — 

" As long as you are yourself earnestly aspiring after a 
full deliverance from all sin, and a renewal in the whole 
image of God, God will prosper you in your labor ; espe- 
cially if you constantly, and strongly exhort all believers to 
expect full sanctification now, by simple faith. And never 
be weary of well-doing : in due time you shall reap if you 
faint not ! " — Works, vol. vii. p. 147. 

To Kev. John Baxendale, 1785 : — 

" You send me an agreeable account of the work of God 
in and near Wigan. Indeed, His work will flourish in every 



110 CHRISTIAN PERFECTION, 

place where full sanctification is clearly and strongly 
preached." — Works, voL vii. p. 172. 

To Rev. Freeborn Garretson, 1785 : — 

" Let none of them rest in being half Christians. What- 
ever they do, let them do it with all their might ; and it 
will be well, as soon as any of them find peace with God, 
to exhort them to ^ go on to perfection/ The more explicit- 
ly and strongly you press all believers to aspire aiter full 
sanctification, as attainable now by simple faith, the more 
the whole work of God will prosper." — Works, vol. vii. p. 
172. 

" We had a love-feast in the evening (at St. Margaret's), at 
which many artlessly testified what God had done for their 
souls. I have not for many years known this society in so 
prosperous a condition. This is undoubtedly owing, first, 
to the exact discipline which has for some time been ob- 
served among them, and next, to the strongly and continu- 
ally exhorting the believers to 'go on unto perfection.'" — 
Journal, 1786, vol. iv. p. 632. 

Rev. L. Tyerman, author of " Life and Times of Wes- 
ley," says, in a letter to E. C. Estes, Esq. : " All who 
are acquainted with Methodist history, are well aware 
that Methodism has always prospered most when the 
doctrine of entire sanctification has been most popular.*' 



AJ3 TAUOET BY JOHN WESLEY, 111 



SECTION xvin. 

THE SELECT SOCIETIES WERE FOR THOSE BNTIEELT 
SANCTIFIED. 

" I SAW it miglit be useful to give some advice to all those 
who continued in the light of God's countenance, which the 
rest of their brethren did not want, and probably could not 
receive. So I desired a small number of such as appeared 
to be in this state, to spend an hour with me every Monday 
morning. My design was, not only to direct them how to 
press after perfection; to exercise their every grace, and 
improve every talent they had received ; and to incite them 
to love one another more, and to watch more carefully over 
each other ; but also to have a select company to whom I 
might unbosom myself on all occasions, without reservei; 
and whom I could propose to all their brethren as a pattern 
of love, of holiness, and of good works." — WorkSf vol. v. 
p. 184. 

" At twelve I met about thirty persons (at Lewis ham), who 
had experienced a deep work of God j and I appointed an 
hour for meeting them every week. Whether they are 
saved from sin or no, they are certainly full of faith and 
love, and peculiarly helpful to my soul." — Joumaly March, 
1761. 

" I met the select society (at Worcester). How swiftly 
has God deepened His work in these! I have seen very 
few, either in Bristol or London, who are more clear in their 
experience The account all whom I had time to examine 



112 CEHISTIAN PERFECTION, 

gave, was Scriptural and rational. And, suppose they spoke 
true, they are witnesses of the perfection which I preach." 

— Journal, March, 1764. 

To Mrs. Marston, 1770 : — 

" Heaviness you may sometimes feel ; but you never need 
come into darkness. Beware of supposing darkness, that 
is, unbelief, to be better than the light of faith. To ^suppose 
this is one of the gross errors of popery. ' He that f ollow- 
eth me,' says our Lord, * shall not walk in darkness.' That 
you are tempted a thousand ways will do you no hurt. In 
all these things you shall be more than conqueror. I hope 
the select society meets constantly, and that you speak freely 
to each other. Go on humbly and steadily, denying your- 
selves, and taking up your cross." — Works, vol. vii. p. 125. 

" After preaching at five, I met the select society, who 
seem all to have tasted the same blessing." — Journal, 
April, 1764 

" I met the select society in Whitby, consisting of sixty- 
five members. I believe all of these were saved from sin, 
and most of them walked in glorious liberty. Many of 
them spoke with admirable simplicity ; and their word was 
like fire. Immediately the fire kindled, and spread from 
heart to heart." ■— Works, vol. vii. p. 388, 1770. 

" I met the select society at six (at York), and had the 
pleasure to find that some who had lost the great blessing 
for months or years, had recovered it with large increase." 

— Journal, June, 1770. 

" In meeting the select society (at Witney), I was much 
comforted to find so few of them losing ground, and the far 
greater part still witnessing that Hhe blood of Christ 
cleanseth from all sin.' " — Journal, Oct., 1775. 

" I was much refreshed among this loving people (Wor- 



AS TAUGHT BY JOHN WESLEY, 113 

cester) j especially by the select society, the far greater part 
of whom could witness that God had saved them from in- 
ward as well as outward sin." — Journal, March, 1766. 

" I was afterwards agreeably surprised, in examining the 
select society (at Hutton-Rudby). Many of them have been 
members thereof, for near twenty years. And not one of 
them has lost the pure love of God ever since they first re- 
ceived it.'' — Journal, June, 1779. 

" I went on to Leeds, and, after preaching, met the select 
society, consisting of about sixty members ; most of whom 
can testify, that ' the blood of Jesus Christ cleanseth from 
all sin.'" — Journal, July, 1782. 

" I met the select society (at St. Mary's) ; most of whom 
are clearly perfected in love." — Journal^ March, 1786. 

" I spent an agreeable hour with the select society (at 
Birmingham). Most of them still enjoy the pure love of 
God, and the rest are earnestly panting after it." — Journal, 
March, 1787. 

" In the evening I met, for the second time, the bands (at 
Dublin). I admired them much. They are more open than 
those either in London or Bristol ; and I think here is a 
greater number of those that are now clearly perfected in 
love, than I now find even in London itself." — Journal 
April, 1789. 

To Mr. E. Lewby, 1791 : — 

" A man that is not a thorough friend to Christian perfec- 
tion, will easily puzzle others, and thereby weaken, if not 
destroy, any select society." — Works, vol. vii. p. 253. 

Dr. Stevens, in his Church History, vol. ii. p. 458, 
says : " Mr. Wesley established meetings for penitents 
and backsliders, and select societies for persons who were 



114 CHRISTIAN PERFECTION, 

especially interested in the subject of Cliristian perfec- 
tion." 

Mr. Tyerman says : " The select societies were taken 
from the bands, and were composed of those who seemed 
to walk in the light of God's countenance." — Tyerman^ 
Yol. i. p. 444. 



( 



AS TAUGHT BY JOHN WESLEY. 115 



SECTION XIX. 

FULL SALVATION MAY BE LOST. 

" It is a common thing for those who are sanctified, to 
believe they cannot fall ; to suppose themselves pillars in 
the temple of Grod, that shall go out no more. Neverthe- 
less, we have seen some of the strongest of them, after a 
time, moved from their steadfastness. Sometimes suddenly, 
but oftener, by slow degrees, they have yielded to tempta- 
tion; and pride, or anger, or foolish desires, have again 
sprung up in their hearts. Nay, sometimes they have utterly 
lost the life of God, and sin hath regained dominion over 
them. 

" Several of these, after being thoroughly sensible oi their 
fall, and deeply ashamed before God, have been again filled 
with love, and not only perfected therein, but stablished, 
strengthened, and settled. They have received the blessing 
they had before, with abundant increase." — Sermons, vol. 
ii. p. 247. 

" Afterwards I spent an hour with those who once believed 
they were saved from sin (at Barnard Castle). I found 
here, as at London, about a third part who held fast their 
confidence. The rest had suffered loss, more or less, and 
two or three were shorn of all their strength." — Journal^ 
1765. 

" On a close examination (at Manchester), out of more 
than fifty persons, who, two or three years ago, were filled 



116 CHRISTIAN PERFECTION, 

with the love of God, I did not find above a third part, who 
had not suffered loss. But almost all were deeply sensible 
of their loss, and earnestly groaning for what they once 
enjoyed." — Journal^ April, 1766. 

"The same earnestness, I observed in the congregation at 
Maxfield. And yet, hardly a third part of those I formerly 
examined, now retain the glorious liberty which they then 
enjoyed." — Journal^ April, 1766. 

To Miss Jane Hilton, 1769 : — 

" I rejoice to hear that you stand fast in the liberty where- 
with Christ hath made you free ; and the more, because, 
although many taste of that heavenly gift, deliverance from 
inbred sin, yet so few, so exceeding few, retain, it one year ; 
hardly one in ten ; nay, one in thirty. Many hundreds in 
London were made partakers of it, within sixteen or eigh- 
teen months ; but I doubt whether twenty of them are now 
as holy and as happy as they were. And hence, others had 
doubted whether God intended that salvation to be enjoyed 
long. That many have it for a season, that, they allow ; 
but are not satisfied that any retain it always. Shall not you, 
for one? You will, if you watch and pray, and continue 
hanging upon Him. — Works, vol. vii. p. 43. 

To Mrs. Elizabeth Bennis, 1769 : — 

'< Some years since, I was inclined to think that none who 
had once enjoyed and then lost the pure love of God, must 
ever look to enjoy it again till they were just stepping into 
eternity. But experience has taught us better things : we 
have at present numerous instances of those who had cast 
away that unspeakable blessing, and now enjoy it in a larger 
measure than ever." — Worksy vol. vii. p. 51. 

To Miss Jane Hilton, 1770: — 

" Two things are certain : the one, that it ia possible to 



AS TAUGHT BY JOHN WESLEY, 117 

lose even the pure love of Qod ; the other, that it is not 
necessary, it is not unavoidable ; it may be lost, but it may 
be kept. Accordingly, we have some, in every part of the 
kingdom, who have never been moved from their steadfast- 
ness. And from this moment you need never be moved : 
His grace is sufficient for you. But you must continue to 
grow, if you continue to stand ; for no one can stand still." 

— Works, vol. vii, p. 43. 

^' It is possible, some who spoke in this manner were mis- 
taken. And it is certain, some have lost what they then 
received. A few (very few, compared to the whole number) 
first gave way to enthusiasm, then to pride, next to preju- 
dice and offense, and at last separated from their brethren. 
But, although this laid a huge stumbling block in the way, 
still the word of God went on. Nor has it ceased to this 
day in any of its branches. God still convinces, justifies, 
sanctifies. We have lost only the dross, the enthusiasm, the 
prejudice, and offense. The pure gold remains, faith, work- 
ing by love, and, we have ground to believe, increases daily." 

— Journal, Dec, 1763. 

"I returned to Limerick, but could not preach abroad, 
because of the severe weather. ^londay, 10, after the 
morning preaching, I met the select society. All of these 
once experienced salvation from sin. Some enjoy it still; 
but the greater part are, more or less, shorn of their strength; 
yet not without hope of recovering it." — Journal, May, 
1773. 

'• I went to Sheffield, and on Tuesday met the select 
society. But it was reduced from sixty to twenty ; and but 
half of these retained all that they once received I What a 
grievous error, to think those that are saved from sin cannot 
lose what they have gained ! It is a miracle if they do not; 
seeing all earth and hell are so enraged against them." — 
Journal, July, 1774. 



118 CHRISTIAN PERFECTION, 

" I returned to Chester, and found many alive to Grod, but 
scarce one that retained His pure love." — Journal^ April, 
1780. 

" Here (at Limerick) were always an affectionate people ; 
but I never found them so much so as now. It was too cold 
in the evening to stand abroad ; so we squeezed as many as 
possible into the preaching-house. I preached on, *Thou 
shalt love the Lord thy God with all thy heart.' Many here* 
once experienced this; but few, if any, retain it now I" — 
Journal, May, 1787. 

To Adam Clarke, 1790 : — 

" To retain the grace of Grod is much more than to gain 
it; hardly one in three does this. And this should be 
strongly and explicitly urged on all who have tasted of per- 
fect love. If we can prove that any of our local preachers 
or leaders, either directly or indirectly, speak against it, let 
him be a local preacher or leader no longer. I doubt whether 
he should continue in the society ; because he that could speak 
thus in our congregation cannot be an honest man. Last week 
I had an excellent letter from Mrs. Pawson (a glorious wit- 
ness of full salvation), showing how impossible it is to retain 
pure love without growing therein." — Works, vol. viL p. 206. 

" This week I visited the classes in Bristol. I wonder we 
do not increase in number, although many are convinced, 
many justified, and a few perfected in love. I can impute 
the want of increase to nothing but a want of self-deniaL 
Without this, indeed, whatever other helps they have, no 
believers can go forward." — Journal, March, 1790. 

"About noon I preached at Potto, to a deeply serious 
congregation ; and to another such in the evening at Hutton- 
Rudby. Twenty years this society was a pattern to all the 
country for seriousness and deep devotion. I think seven- 



I 



AS TAUGHT BY JOHN WESLEY, 119 

teen of them were perfected in love ; but only three of them 
remain, and most of the rest are either removed, or grown 
cold and dead." — Joumalf June, 1790. 

From these statements, it is clear that in Mr. Wesley's 
time, as in ours, there was much vacillation, and many 
lost the blessing, and the work in the Church was peri 
odical in some places and with some individuals. 



120 CHRISTIAN PERFECTION, 



SECTION XX. 

ADVICE TO THOSE POSSESSING PERFECT LOVE. 

" I DESiBED those who believed they were saved from sin 
(sixteen or seventeen in number), to meet me at noon ; to 
whom I gave such cautions and instructions as I judged 
needful. Nor did any of these pretend to be above man's 
teaching, but received it with all thankfulness." — Journal, 
Feb., 1760. 

" In the afternoon I talked with several of those who be- 
lieve they are saved from sin (at Leeds) ; and, after a close 
examination, I found reason to hope that fourteen of them 
were not deceived. In the evening I expounded the thir 
teenth chapter of the first Epistle to the Corinthians, and 
exhorted all to weigh themselves in that balance, and see if 
they were not ' found wanting.' " — Journal, April, 1761. 

To a member of the society, 1763 : — 

" The nicest point of all which relates to Christian per- 
fection, is that which you inquire of. Thus much is cer- 
tain : they that love God with all their heart, and all men 
as themselves, are Scripturally perfect. And surely such 
there are ; otherwise the promise of God would be a mere 
mockery of human weakness. Hold fast this: but then 
remember, on the other hand, you have this treasure in an 
earthen vessel ; you dwell in a poor, shattered house of clay, 
which presses down the immortal spirit. Hence all your 
thoughts, words, and actions are so imperfect ; so far from 



AJS TAUGHT BY JOHN WESLEY. 121 

coming up to the standard (that law of love, which, but 
for the corruptible body, your soul would answer in all in- 
stances), that you may well say, till you go to Him you 
love, — 

"Every moment, Lord, I need the merit of Thy death." 

— Works, vol. vi. p. 767. 

ToMrs. Crosby, 1765: — 

"But whatever you find now, beware you do not deny 
what you had once received : I do not say, < a Divine assur- 
ance that you should never sin, or sustain any spiritual 
loss.' I know not that ever you received this. But you 
certainly were saved from sin ; and that as clearly, and in 
as high degree, as ever Sally Ryan was. And if you have 
sustained any loss in this, believe, and be made whole. 

"A general temptation now is, the denying what God had 
wrought. Guard all whom you converse with from this : 
and from fancying great grace can be preserved without 
great watchfulness and self-denial." — Works, vol. vii. p. 
28. 

" I was considering how it was, that so many who were 
once filled with love, are now weak and faint. And the 
case is plain; the invariable rule of God's proceeding is, 
* From him that that hath not, shall be taken away even 
that which he hath.' Hence, it is impossible that any should 
retain what they receive, without improving it. Add to 
this, that the more we have received, the more of care and 
labor is required, the more watchfulness and prayer, the 
more circumspection and earnestness in all manner of con- 
versation. Is it any wonder, then, that they who forget 
this, should soon lose what they had received ? Nay, who 
were taught to forget it ? Not to watch ! Not to pray, — 
tmder pretence of praying always ! " — Journal, Feb., 1765. 

" From what not only you but many others likewise have 



122 CHRISTIAN PERFECTION, 

experienced, we find there is very frequently a kind of 
wilderness state, not only after justification, Sut even after 
deliverance from sin ; and I doubt whether tht sermon upon 
that state might not give you light in this case also. But 
the most frequent cause of this darkness or distress, I be- 
lieve, is evil reasoning : by this, three in four of those who 
cast away their confidence are gradually induced so to do. 
And if this be the cause, is there any way to regain that 
deliverance but by resuming your confidence ? " — Works, 
vol. vi. p. 767. 

To a young disciple, 1769 : — 

" To set the state of perfection too high, is the surest 
way to drive it out of the world. The substance of that 
test, I believe, I have seen ; and I judge it not consistent 
with humanity ; I mean with the state of a human soul, as 
long as it is united to a corruptible body. Do not puzzle 
yourself any more with these nice inquiries ; but, in order 
to resettle your judgment, give another deliberate reading 
to the * Farther Thoughts,' or the ' Plain Account of Chris- 
tian Perfection.' He that long ago gave you to taste of His 
pardoning love, gave you afterward a taste of His pure 
love." — Works, vol. viL p. 92. 

To Mrs. Rev. John Fletcher, 1770: — 

" It is not strange if the leading of one soul be very dif 
ferent from that of another. The same Spirit worketh in 
every one ; and yet worketh several ways, according to His 
own wilL It concerns us to follow our own light ; seeing we 
are not to be judged by another's conscience." — Works, vol. 
vii. p. 61. 

" Always remember, the essence of Christian holiness is 
simplicity and purity ; one design, one desire ; entire devo- 
tion to God. But this admits of a thousand degrees and 
variations, and certainly it will be proved by a thousand 



AS TAUGHT BY JOHN WESLEY. 123 

temptations; but in all these things you shall be more than 
conqueror." — Works, vol. vi. p. 774. 

To Mrs. Elizabeth Bennis, 1770 : — 

" Just now we have many persons all over England that 
are exactly in the state you describe. They were some time 
since renewed in love, and did then rejoice evermore ; but 
after a few years, months, or weeks, they were moved from 
their steadfastness ; yet several of these have within a few 
months recovered all they had lost, and some with increase j 
being far more established than ever they were before : and 
why may it not be so with you ? " — Worksy vol. vii. p. 61. 

" It is true we cannot judge of ourselves by the measure 
of our joy; the most variable of all our sensations, and 
frequently depending, in a great degree, on the state of our 
blood and spirits. But if you take love, joy, peace, meek- 
ness, gentleness, and resignation together, I know no surei 
rule whereby to judge of your state to God-ward." — Worksy 
vol. vi. p. 773. 

To Miss Mary Stokes, 1771 : — 

" Shall I give you a few advices ? 1. Keep that safe 
which Grod has given ; never let slip any blessing you have 
received. Regard none who tell you, * You must lose it.' 
No ; you may have more or less of joy. This depends upon 
a thousand circumstances : but you never need lose one de- 
gree of love, 2. You never will, if you are a careful stew- 
ard of the manifold gifts of God. *To him that hath' 
(that is, uses what he hath), ' it shall be given ' still, and 
that more abundantly. Therefore, 3. Use your every grace. 
Stir up the gift of God that is in you. Be zealous, be 
active, according to your strength. Speak for God wherever 
you are. But, meantime, 4. Be humble I Let all that mind 
be in you which was in Christ Jesus. Pray for the whole 



124 CHRISTIAy PERFECTION, 

spirit of humility, that you may still feel you are notiiing 
and may feel those words, 

•'All might, all majesty, all praise, 
All glory be to Christ my Lord ! ' " 

— Works, vol. vii. p. 140. 

" As long as we dwell in a house of clay, it is liable to 
affect the mind ; sometimes by dulling or darkening the un- 
derstanding, and sometimes more directly by damping and 
depressing the soul, and sinking it into distress and heavi- 
ness. In this state, doubt or fear, of one kind or another, 
will naturally arise. And the prince of this world, who 
well knows whereof we are made, will not fail to improve 
the occasion, in order to disturb, though he cannot pollute, 
the heart which God hath cleansed from all unrighteous- 
ness.^' — Works, vol. vi. p. 776. 

To Miss Bolton, 1771 : — 

"At length I have snatched an hour to repeat to you in 
writiug the advices which I gave you before. 1. Keep that 
safe which Grod has given you : never let slip any blessing 
which you have received. Regard none who tell you, ' You 
must lose it.' No ; you never need lose one degree of love. 
2. You never will, provided you are a careful steward of the 
manifold gifts of God. To him that hath, that is, useth 
what he hath, it shall be given still, and that more abun- 
dantly. Therefore, 3. Use your every grace. Stir up the 
gift of God that is in you. Be zealous ! Be active ! Spare 
no one. Speak for God, wherever you are. But, meantime, 
4. Be humble : let all that mind be in you which was in 
Christ Jesus. And be clothed with humility. Pray that 
you may always feel that you are nothing, less than nothing, 
and vanity. In this spirit speak and do everything, giving 
all the glory to Him that lives and rules in your heart by 
faith." — Works, vol. vii. p. 114. 



AS TAUGHT BY JOHN WESLEY. 125 

To Mrs. Elizabeth Bennis, 1774 : — 

" A will steadily and uniformly devoted to God is essential 
to a state of sanctification j but not a uniformity of joy, or 
peace, or happy communion with God. These may rise and 
fall in various degrees ; nay, and may be affected either by 
the body or by diabolical agency, in a manner which all our 
wisdom can neither understand nor prevent. As to wander- 
ings, you would do right well to consider the sermon on 
Wandering Thoughts." — Works, vol. vii. p. 68. 



126 CHRISTIAN PERFECTION, 



SECTION XXI. 
MB. Wesley's views oe moeaviakism. 

" The difference between the Moravian doctrine and ours 
(in this respect) lies here : — 

They believe and teach, — 

^^ 1. That Christ has done all which was necessary for the 
salvation of all mankind. 

"2. That, consequently, we are to do nothing, as neces- 
sary to salvation, but simply to believe in Him. 

"3. That there is but one duty now, but one command, 
viz., to believe in Christ 

"4. That Christ has taken away all other commands and 
duties, having wholly ^ abolished the law ; ^ that a believer 
is therefore ^ free from the law,* is not obliged thereby to do 
or omit anything ; it being inconsistent with his liberty to 
do anything as commanded. 

"5. That we are sanctified wholly the moment we are 
justified, and are neither more nor less hoi}' to the day of our 
death ; entire sanctification, and entire justification, being 
in one and the same instant. 

'^ 6. That a believer is never sanctified or holy in himself, 
but in Christ only ; he has no holiness in himself at all, all 
his holiness being imputed, not inherent. 

*'7. That if a man regards prayer, or searching the 
Scriptures, or communicating, as matter of duty; if he 
judges himself obliged to do these things, or is troubled 



AS TAUGHT BY JOHN WESLEY, 127 

when he does them not ; he is in bondage ; he has no faith 
at all, but is seeking salvation by the works of the law." 

We believe that the first of these propositions is ambigu- 
ous, and all the rest utterly false. 

" 1. Christ has done all which was necessary for the salva- 
tion of all mankind." 

This is ambiguous. Christ has not done all which wasneces- 
sary for the absolute salvation of all mankind. For, not- 
withstanding all that Christ has done, he that believeth not 
shall be damned. But He has done all which was necessary 
for the conditional salvation of all mankind ; that is, if 
they believe ; for through His merits all that believe to the 
end, with the faith that worketh by love, shall be saved. 

" 3. There is but one duty now, but one command, viz., 
to believe in Christ." 

Almost every page in the New Testament proves the 
falsehood of this assertion. 

"4. Christ has taken away all other commands and duties, 
having wholly abolished the law." 

How absolutely contrary is this to His own solemn 
declaration I — <' Think not that I am come to destroy the 
law and the prophets. I am not come to destroy but to 
fulfil. One jot or one tittle shall in no wise pass from the 
law till heaven and earth pass." 

" Therefore a believer is free from the law." That he is 
" free from the curse of the law," we know ; and that he is 
" free from the law," or power " of sin and death : " but 
where is it written that he is free from the law of God ? 

" He is not obliged thereby to do or omit anything, it 
being inconsistent with his liberty to do anything as com- 
manded." 

So your liberty is a liberty to disobey Gk)d ; whereas ours 
is a liberty to obey Him in all things : so grossly, while we 
" establish the law," do you " make void the law through 
faith 1" 



128 CHRISTIAN FEBFECTION, 

" 5. We are sanctified wholly the moment we are justified, 
and are neither more nor less holy to the day of our death ; 
entire sanctification and entire justification being in one and 
the same instant." 

Just the contrary appears both from the tenor of God's 
Word, and the experience of His children. 

" 6. A believer is never sanctified or holy in himself, but 
in Christ only. He has no holiness in himself at all ; all 
his holiness being imputed, not inherent." 

Scripture holiness is the image of God ; the mind which was 
in Christ ; the love of God and man ; lowliness, gentleness, 
temperance, patience, chastity. And do you coolly affirm 
that this is only imputed to a believer, and that he has none 
\t all of this holiness in him ? Is temperance imputed only 
to him that is a drunkard still ; or chastity, to her that goes 
on in whoredom ? Nay, but a believer is really chaste and 
temperate. And if so, he is thus far holy in himself. 

Does a believer love God, or does he not ? If he does, 
he has the love of God in him. Is he lowly, or meek, or 
patient at all ? If he is, he has these tempers in himself ; 
and if he has them not in himself, he is not lowly, or meek, 
or patient. You cannot, therefore, deny that every believer 
has holiness in, though not from, himself ; else you deny, 
that he is holy at all ; and if so, he cannot see the Lord. 

And, indeed, if holiness in general be the mind which 
was in Christ, what can anyone possibly mean by, *' A believ- 
er is not holy in himself, but in Christ only ? that the mind 
which was in Christ is in a believer also ; but it is in Him, — 
not in himself, but in Christ ! " What a heap of palpable 
self-contradiction, what senseless jargon is this ! — Works, 
vol. vii. p. 22. 

To Rev. Joseph Benson, 1770 : — 

*<You judge rightly; perfect love and Christian liberty 



AS TAUGHT BY JOHN WESLEY. 129 

are the very same thing ; and those two expressions are 
equally proper, being equally Scriptural. 'Nay, how can 
they and you mean the same thing ? They say, you insist 
on holiness in the creature, on good tempers, and sin de- 
stroyed.' ^lost surely. And what is Christian liberty, but 
another word for holiness ? And where is this liberty or 
holiness, if it is not in the creature ? Holiness is the 
love of God and man, or the mind which was in Christ. 
Now, I trust, the love of God is shed abroad in your heart, 
by the Holy Ghost which is given unto you. And if you 
are holy, is not that mind in you which was also in Christ 
Jesus?" — WorJzs, vol. vii. p. 68. 

'*] am myself the more sparing in the use of it (Hhe 
righteousness of Christ') because it has been so frequently 
and so dreadfully abused ; and because the Antiuomians use 
it at this day to justify the grossest abominations. And it 
is great pity that those who love, who preach, and follow 
after holiness, should, under the notion of honoring Christ, 
give any countenance to those who continually make Him 
'the minister of sin,' and so build on His righteousness as 
to live in such ungodliness and unrighteousness as is scarce 
named even among the heathens." — Works, vol. vi. p. 102. 

" But how then are we to reconcile this with that passage 
in the seventh chapter (of Itevelations), 'They have wiished 
their robes and made them white in the blood of the Lamb ? ' 
Will they say, the righteousness of Christ was washed and 
made white in the blood of Christ ? ' Away with sucli Anti- 
nomian jargon. Is not the plain meaning this : it was from 
the atoning blood, that the very righteousness of the sainta 
derives its value and acceptableuess with God ? . . . With- 
out the righteousness of Christ we could have no claim to 
glory ; without holiness we could have no fitness for it. By 
the former we become members of Christ, children of God, 



130 CHRISTIAN PERFECTION, 

and heirs of the kingdom of heaven. By the latter, ' we 
are made meet to be partakers of the inheritance of the 
saints in light/ " — SermonSy vol. ii. p. 457. 



AJS TAUGHT BY JOHN WESLEY, 131 



SECTION XXII. 

THE EXTENT OF THE WOKK IN MPw. WESLEY'S DAY. 

" HeriS I stood and looked back on the late occurrences. 
Before Thomas Walsh left England, God began that great 
work which has continued ever since without any consider- 
able intermission. During the whole time, many have been 
convinced of sin, many justified, and many backsliders 
bealed. But the peculiar work of this season has been, 
what St. Paul calls Hhe perfecting of the saints.* Many 
persons in London, in Bristol, in York, and in various 
parts, both in England and Ireland, have experienced so 
deep and universal a change, as it had not before entered 
into their hearts to conceive. After a deep conviction of 
inbred sin, of their total fall from God, they have been so 
filled with faith and love (and generally in a moment), that 
sin vanished, and they found from that time, no pride, anger, 
desire, or unbelief. They could rejoice evermore, pray with- 
out ceasing, and in everything give thanks. Now, whether 
we call this the destruction or suspension of sin, it is a 
glorious work of God. Such a work as, considering both 
tiie depth and extent of it, we never saw in these kingdoms 
before. . . . The next evening they met again; and the 
Lord was again present to heal the broken in heart* One 
received remission of sins ; and three more believed 
God had cleansed them from all sin. And it is observable, 
these are all poor, illiterate creatures, of all others most 



132 CHRISTIAN PERFECTION, 

incapable of counterfeiting, and most unlikely to attempt 
it." — Journal, March, 1760. 

" Here began (at Otley) that glorious work of sanctifica- 
tion which had been nearly at a stand for twenty years ; 
but which now, from time to time, spread, first through vari- 
ous parts of Yorkshire, afterwards in London, then through 
most parts of England, next through Dublin, Limerick, and 
all the southwest of Ireland. And wherever the work of 
sanctification increased, the whole work of God increased 
in all its branches.^' — Works, vol. vii. p. 376. 

"I met again with those who believe God has delivered 
them from the root of bitterness. Their number increases 
daily. I know not if fifteen or sixteen have not received 
the blessing this week." — Journal, March, 1761. 

"By talking with several at Wednesbury, I found God is 
carrying on His work here as at London. We have ground 
to hope, one prisoner was set at full liberty under the ser- 
mon on Saturday morning ; another under that on Saturday 
evening. One or more received remission of sins on Sun- 
day ; on Monday morning another, and on Wednesday yet 
another believed the blood of Jesus Christ had cleansed 
him from all sin. In the evening I could scarce think but 
more than one heard Him say, " I will ; be thou clean ! " 
Indeed, so wonderfully was He present till near midnight, 
as if He would have healed the whole congregation." — 
Journal, March, 17G1. 

^' I rode on to Chester. Never was the society in such a 
state before. Their jars and contentions were at an end ; 
and I found nothing but peace and love among them. About 
twelve of them believed they were saved from sin ; and 
their lives did not contradict their profession. Most of the 
rest were strongly athirst for God, and looking for Him 
continually." — Journal, Aug., 1762. 



AJS TAUGHT BY JOHN WESLEY. 13S 

" There is a glorious work going on at Limerick. Twelve 
or fourteen have a clear sense of being renewed; several 
have been justified this week ; and on Sunday night, at the 
meeting of the society, there was such a cry as I scarce ever 
heard." — Journal, July, 1762. 

" The work here (Dublin), is such as I never expected to 
see. Some are justified or sanctified, almost every day. 
This week three or four were justified, and as many, if not 
more, renewed in love. The people are all on fire. Such a 
day as last Sunday, I never saw. While I was at prayer in 
the society, the power of the Lord overshadowed us, and 
some cried out, ^ Lord, I can believe ! ' '' 

"And in these two days and a half, four persons gave 
thanks for a sense of God's pardoning mercy ; and seven 
(among whom were a mother and her daughter), for being 
perfected in love." 

''Upon farther examination. I found three or four and 
forty, in Dublin, who seemed to enjoy the pure love of God. 
At least forty of these had been set at liberty, within four 
months. Some others, who had received the same blessing, 
were removed out of the city. The same, if not a larger 
number, had found remission of sins. Nor was the hand of 
the Lord shortened yet. He still wrought as swiftly as 
ever." 

"The work of God increases every day. There is hardly 
a day but some are justified, or sanctified, or both. On 
Thursday, three came and told me that the blood of Jesus 
Christ had cleansed them from all sin. One of them told 
me she had been justified seven years, and had been five 
years convinced of the necessity of sanctification. But this 
easy conviction availed not. A fortnight since, she was 
seized with so keen a conviction, as gave her no rest, till 
God had sanctified her, and witnessed it to her heart." — 
Journal, ^w\\, 1762. 



134 CHRISTIAX PERFECTIOX, 

" In some respects, the work of God in this place (Dublin) 
was more remarkable than even that in London. 1. It ia 
far greater, in proportion to the time, and to the number of 
people. That society had above seven-aud-twenty hundred 
members ; this, not a hfth part of the number. Six months 
alter the flame broke out there, we had about thirty wit- 
nesses of the great salvation. In Dublin, there were above 
forty, in less than four months. 2. The work was mor*^ 
pure. In all this time, while they were mildly and tender!;, 
treated, there were none of them headstrong or unadvisablc^ ; 
none that were wiser than their teachers ; none who dreamed 
of being immortal or infallible, or incapable of temptation: 
in short, no whimsical or enthusiastic persons. All werr 
calm and sober-minded." — Journal^ J^iilj, ITGU. 

'^ The tire catches all that comes near. An old soldier, in 
his return from Germany to the north of Ireland, fell in one 
night with these wrestling Jacobs, to his great astonish- 
ment. As he was goin^ to Germany, in the l)egiuning of 
the war, the Lord healed him in Dublin; and, in spite of all 
tliH distresses of a severe campaign, he walked in the light 
continually. On his return through Ix)ndon, he was con- 
vuK^eii of the necessity ot full sanctihcation ; and soon after 
be came hither, his heart was broken in pieces, while he was 
with a little coinp;iny who meet daily for prayer. One even- 
H'1,', as they were going away, lie stopped them, and beggi^d 
they would not go till God had blessed him. They kneeled 
down again, and did not cease wrestling with God, till he 
had a witness that he was saved from all sin." — Works, 
vol. vii. p. 379, 17G1.'. 

" I now stood and looked back on the past year ; a year 
of uncommon trials, and uncommon blessings. Abundance 
have been convinced of sin ; very many have found jx^ace 
with God ; and in London only, 1 believe, lull two hundred 
have been brought into glorious liberty. And yet I have had 



AS TAUGHT BY JOHN WESLEY. 135 

more care and trouble in six months, than in several years 
preceding. What the end will be, I know not ; but it is 
enough that God knoweth." — Journal, Dec, 1762. 

" I was informed of the flame which had broken out at 
Bolton. One writing to Mr. Furz, described a little of it in 
the following words : " Glory be to God, He is doing won- 
ders among us ! Since you left us there have been seven (if 
not more) justified, and six sanctified, at one meeting. Two 
of these were, I think, justified and sanctified in less than 
three days. O what a meeting was our last class-meeting! 
In three minutes, or less, God, quite unexpectedly, convinced 
an old opposer of the truth, and wounded mduy.'' —Jour- 
nal, April, 17C2. 

" ' Last night His power was present indeed ; and another 
was assured that God, who had l)efore forgiven his sins, had 
now cleansed him from all unrighteousness. There are now 
ten women and thirteen men who witness the same confes- 
sion ; and their lives agree thereto. Eight have lately re- 
ceived the remission of their sins ; and many are on the full 
stretch for God, and just ready to step into the pool.' 
Hence it apj)ears, that, in proiX)rtion to the time, which was 
only three or four weeks, and the number of hearers (not 
one half, if a third part), the work of God was greater in 
Limerick than even in Dublin itselL" — Journal, July, 
1762. 

'' Many years ago my brother frequently said, * Your day 
of Pentecost is not fully come; but I doubt not it will: 
and you will then hear of persons sanctified, as frequently 
as you do now of persons justified.' Any unprejudiced 
reader may observe, that it was now fully come. And ac- 
cordingly we did hear of persons sanctified, in London, and 
most other parts of England, and in Dublin, and many 
other parts of Ireland, as frequently as of persons justified; 



136 CHRISTIAN PERFECTION, 

although instances of the latter were thi more frequent 
than they had been for twenty years before." — Joumalf 
Oct., 1762. 
" March 30, 1764. — I met those in SiiefSeld who believed 

God had ^ redeemed them from all their sins.' They were 
about sixty in number. I could not loam that any among 
them walked unworthy of their profesjion. Many watched 
over them for evil ; but they overcame e\il with good. I found 
nothing of self-conceit, stubbornness, impatience of contra- 
diction, or enthusiasm, among them. They had learned 
better of Him that was meek and lowly of heart, and 
' adorned the doctrine of God our Saviour.' " — Works, voL 
vii. p. 386. 

" In the afternoons I spoke to the members of the society 
(at Dublin). I left four hundred and forty, and find above 
five hundred; more than ever they were since my first 
landing in the kingdom. And they are not increased in 
number only, but many of them are rejoicing in the pure 
love of God ; and many more refuse to be comforted till they 
can witness the same confession." — Journal^ July, 1765. 

" I rode to Medros, near St. Austle, where we had the 
quarterly meeting for the eastern circuit. Here likewise 
we had an agreeable account of a still increasing work of 
God. This society has eighty-six members, and all rejoic- 
ing in the love of God. Fifty-five or fifty-six of these be- 
lieve He has saved them from all sin ; and their life no way 
contradicts their profession. But how many will endure to 
the end ? " — Journal, Sept., 1765. 

"The evening congregation in Swaledale was far larger, 
and equally attentive : and the society was one of the most 
lively which I have met with in England. Many of them 
do rejoice in the pure love of God, and many more are 
earnestly seeking it" — Journal^ July, 1768. 



AS TAUGHT BY JOHN WESLEY. 137 

" They are now only a hundred and seventy (at Cork) ; 
and yet the work of God deepens in those that remain. I 
found many growing in grace ; many rejoicing in the pure 
love of God ; and many more, who were earnestly panting 
after the whole mind that was in Christ." — Journal^ May, 
1771. 

" After preaching on Wednesday evening (at Carmarthen), 
we had such a meeting as I have seldom known. Almost 
every one spoke, as well as they could for tears, and with 
the utmost simplicity ; and many of them appeared to know 
Hhe great salvation,' to love God with all their heart.'' — 
Journal, Aug., 1772. 

"I found another society at High- Wy comb, almost as 
earnest as that at Witney. A large congregation was pres- 
ent at five in the morning, many of whom were athirst for 
full salvation. I talked with twelve of them, who seemed 
to have experienced it. This is genuine Christianity ! " — 
Journal^ Oct., 1772. 

"We had a larger congregation at the renewal of the 
covenant than we have had for many years : and I do not 
know that ever we had a greater blessing. Afterwards 
many desired to return thanks, either for a sense of pardon, 
for full salvation, or for a fresh manifestation of His grace, 
healing all their backslidings." — Journal, Feb., 1775. 

" At noon I preached in Tewkesbury, now the liveliest 
place in the circuit. Many here have been lately convinced 
of sin, and many converted to God. Some have been made 
partakers of the great salvation, and their love and zeal 
have stirred up others. So that the flame now spreads 
wider and wider. 0, let none be able to quench it!" — 
Jouraal, March, 1775. 

" The work of God prospers among us here : I never saw 
anything equal to it. The last time I was at St. Just, the 



138 CHRISTIAN PERFECTION, 

leaders gave me an account of seventy persons who had 
found either pardon or perfect love, within the last fortnight : 
and the night and morning I was there, twenty more were 
delivered." — Journal, April, 1782. 

" I met the select society (at Manchester), consisting of 
between forty and fifty members. Several of these were 
lately made partakers of the great salvation ; as several were 
above twenty years ago. I believe there is no place but 
London, where we have so many souls so deeply devoted to 
God; and His hand is not shortened yet, but His work 
rapidly increases on every side." — Journal, May, 1783. 

** On Tuesday, and the three following days, I examined 
the society (at Dublin). I never found it in such a state 
oefore ; many of them rejoiced in God their Saviour, and 
were as plain in their apparel, both men and women, as 
those in Bristol and London. Many, I verily believe, love 
God with all their hearts ; and the number of these increase 
daily. The number of the whole society is seven hundred 
and forty-seven." — Journal, April, 1785. 

" I was obliged in the evening to preach abroad. After- 
ward we had a love-feast (at Darlington) ; at which many 
plain people spoke the height and depth of Christian ex- 
perience, in the most plain and artless manner." — Journal, 
June, 1786. 

"Several also testified that the blood of Christ had 
cleansed them from all sin (at Burslem). Two declared, 
after bitter cries, that they knew their sins were just then 
blotted out by the blood of the Lamb ; and I doubt not but 
it will be found, upon inquiry, that several more were either 
justified or sanctified." — Journal, March, 1787. 

"The work of God has much increased here lately (at 
Weardale). Many have been convinced of sin, many justi- 
fied ; some perfected in love, and many added to the society." 
. — Journal, June, 1788. 



AS TAUGHT BY JOHN WESLEY. 13S 

"All the remains of the Palatine families came hither 
from Balligarane, Court-Mattris, and Eatheal ; in all which 
places an uncommon flame has lately broke out, such as was 
never seen before. Many in every place have been deeply con- 
vinced, many converted to God, and some perfected in love. 
Some societies are doubled in number, some increased six 
or even ten fold." — Journal, May, 1789. 



140 CHRISTIAN PERFECTION, 



SECTION XXIII. 

THE OPPOSITION ME. WESLEY ENCOUNTERED ON THE 
SUBJECT OF HOLINESS. 

"Now permit me to ask, why are you so angry with those 
who profess to have attained this ? And so mad (I cannot 
give it any softer title) against Christian perfection ? — 
Against the most glorious gift which God ever gave to the 
children of men upon earth ? View it in every one of the 
preceding points of light, and see what it contains that is 
either odious or terrible : that is calculated to excite either 
hatred or fear in any reasonable creature. 

"What rational objection can you have, to the loving the 
Lord your God with all your heart ? Why should you be 
afraid of it ? Would it do you any hurt ? Would it lessen 
your happiness, either in this world, or the world to come ? 
And why should you be unwilling that others should give 
Him their whole heart? Or that they should love their 
neighbors as themselves ? — Yea, " As Christ hath loved 
us ? " Is this detestable ? Is it the proper object of hatred ? 
Or is it the most amiable thing under the sun ? Is it proper 
to move terror ? Is it not rather desirable in the highest 
degree ? 

"Why are you so averse to having in you the whole 
* mind which was in Christ Jesus ? ' All the affections, all 
the tempers and dispositions, which were in Him, while He 
dwelt among men? Why should you be afraid of this? 
Would it be any worse for you, were God to work in you 



AS TAUGHT BY JOHN WESLEY. 14 J 

this very hour, all the mind that was in Him ? '^ — Sermons^ 
vol. ii. p. 174. 

" Why have the preachers of it been hooted at like mad 
dogs, even by men that fear God, nay, and by some of their 
own children, some whom they, under God, have begotten 
through the Gospel?" — Plain Account^ p. 170. 

To Sarah Crosby, 1766 : — 

" A general f aintness, in this respect (on the subject of 
Christian perfection), is fallen upon the whole kingdom. 
Sometimes, I seem almost weary of striving against the 
stream both of preachers and people." 

" Those who love God with all their heart must expect 
much opposition from professors who have gone on for twenty 
years in an old beaten track, and fancy they are wiser than 
all the world. These always oppose the work of sancti- 
FiCATiON MOST." — H, A, Rogers' Journal^ p. 177. 

*' ^ No,' says a great man, * this is the error of errors ; I 
hate it from my heart. I pursue it through all the world 
with fire and sword.' Nay, why so vehement ? Do you 
seriously think there is no error under heaven equal to this ? 
Here is something which I cannot understand. Why are 
those that oppose salvation from sin (few excepted) so eager ? 
I had almost said, furious ? Are you fighting pro aris et 
focis ? For God and your country ? For all you have in the 
world ? For all that is near and dear unto you ? For your 
liberty ? For your life ? In God's name, why are you so 
fond of sin ? What good has it ever done you ? What 
good is it ever likely to do you, either in this world, or in 
the world to come ? And why are you so violent against 
those that hope for a deliverance from it ? Have patieace 
with us, if we are in an error ; yea, suffer us to enjoy our 
error. If we should not attain it, the very expectation of 
this deliverance gives us present comfort; yea, and min- 



142 CHRISTIAN PERFECTION, 

isters strength, to resist those enemies which we expect tc 
conquer. If you could persuade us to despair of that vic- 
tory, we should give over the contest. Now ^ we are saved 
by hope ; ' from this very hope a degree of salvation springs. 
Be not angry at those who are felices errore suo; happy in 
their mistake. Else, be their opinion right or wrong, your 
temper is undeniably sinful : bear then with us, as we do 
with you ; and see whether the Lord will not deliver us ! 
Whether He is not able, yea, and willing, "' to save them to 
the uttermost that come unto God through Him.' " — Sev- 
monsj vol. ii. p. 176. 

" But is there no way to prevent these crosses which usu- 
ally fall on those who speak of being thus saved? ^^ — 
^' It seems they cannot be prevented altogether while so much 
of nature remains even in believers. But something might 
be done if the preacher in every place would : (1) Talk 
freely with all who speak thus ; and, (2) Labor to prevent the 
unjust or unkind treatment of those in favor of whom there 
is reasonable proofs — Plain Account, p. 71. 

" Suffer me to ask one question more. Why should any 
man of reason and religion be either afraid of, or averse to, 
salvation from all sin ? Is not sin the greatest evil on this 
side hell ? And if so, does it not naturally follow, that an 
entire deliverance from it is one of the greatest blessings 
on this side heaven? How earnestly then should it be 
prayed for by all the children of God ! By sin I mean, a 
voluntary transgression of a known law. Are you averse to 
being delivered from this ? Are you afraid of such a de- 
liverance ? Do you then love sin, that you are so unwilling 
to part with it ? Surely no. You do not love either the 
devil or his works. You rather wish to be totally delivered 
from them : to have sin rooted out both of your life and 
your heart. 



AS TAUGHT BY JOHN WESLEY. 143 

" I have frequently observed, and not withoiit surprise, 
that the opposers of perfection are more vehement against 
it when it is placed in this view, than in any other whatso- 
ever : they will allow all you say of the love of God and 
man ; of the mind which was in Christ ; of the fruit of the 
Spirit ; of the image of God ; of universal holiness ; of 
entire self -dedication ; of sanctification in spirit, soul, and 
body ; yea, and of the offering up of all our thoughts, words, 
and actions, as a sacrifice to God ; — all this they will allow, 
so we will allow sin, a little sin, to remain in us till death." 
— Sermons, vol. ii. p. 176. 

" Monday, 14. — I was explaining the * liberty ' we have 
^ to enter into the holiest by the blood of Jesus,' when one 
cried out, as in an agony, * Thou art a hypocrite, a devil, an 
enemy to the Church.'^ — Journal, 1740. 

In 1763, at the time of the fanaticism of Maxfield and 
Bell, Charles Wesley became quite prejudiced against 
instantaneous sanctification, and for a time seemed to 
oppose his brother. In 1768, Mr. Wesley wrote as fol- 
lows ; " What shall we do ? I think it is high time that 
you and I, at least, should come to a point. Shall we 
go on in asserting perfection against all the world, or 
shall we quietly let it drop ? We really must do one or 
the other; and, I apprehend, the sooner the better. 
What shall we jointly and explicitly maintain and rec- 
ommend to all our preachers, concerning the nature, the 
time (now or by and by), and the manner of it, — in- 
stantaneously or not ? I am weary of intestine war, or 
preachers quoting one of us against the other. At 
length, let us fix something for good and all, either the 
same as formerly, or different from it." — Worhs^ Eng 
lish edition, vol. xii. p. 126. 



144 CHRISTIAN PERFECTION, 

"We begin now to meet with opposition from every 
quarter. Some say this is rank enthusiasm ; others, that it 
is either a cheat, or mere pride ; others, that it is a new 
thing, and that they can find no such thing in the Bible." 

June 3. — " The Lord increases His work, in proportion 
to the opposition it meets with." — Journal, May, 1762. 

" The greatest part of this spring (of 1763), I was fully 
employed in visiting the society, and settling the minds of 
those who had been confused and distressed by a thousand 
misrepresentations. Indeed, a flood of calumny and evil 
speaking (as was easily foreseen) had been poured out on 
every side. My point was still, to go straight forward in 
the work whereto I am called." — Works, vol. vii. p. 393. 

To Rev. Mr. Venn, 1765 : — 

" To this poor end the doctrine of perfection has been 
brought in, head and shoulders. And when such concessions 
were made as would abundantly satisfy any fair and candid 
man, they were no nearer, — rather farther off ; for they had 
no desire to be satisfied. To make this dear breach wider and 
wider, stories were carefully gleaned up, improved, yea, in- 
vented and retailed, both concerning me and ^ the perfect 
ones.* And when anything very bad has come to hand, 
some have rejoiced as though they had found great spoils." 
— Works, vol. vii. p. 303. 

To his brother, 1768 : — 

" I am at my wit's end with regard to two things, — the 
church, and Christian perfection. Unless both you and I 
stand in the gap in good earnest, the Methodists will drop 
them both. Talking will not a^ail.' We must do or be 
borne away. Will you set shoulder to shoulder? If so, 
think deeply upon the matter, and tell me what can be done. 
Age, vir esto / nervos intendas tuos. [Come on, act the man 



AS TAUGHT BY JOHN WESLEY. 145 

do your utmost.] Peace be with you and yours ! Adieu." 
— Works, vol. vi. p. 670. 

" And hence you was, of course, disgusted at those who 
did not yield to this temper, and blamed that conformity. 
Perhaps some of these professed or expected to be perfected 
in love; they at least believed perfection. Now this you 
seemed to hate with a perfect hatred ; and on that account 
disliked them the more.'' — Journal, June, 1769. 

" Thursday, 14. About two at Potto ; and in the evening 
at Hutton. Here, as well as elsewhere, those who believe 
they are saved from sin undergo many trials from their 
brethren. But so much the more will ^ the God of all grace, 
after ' they ' have suffered a while, stablish, strengthen, and 
settle' them." — Journal, June, 1770. 

To Mrs. Elizabeth Bennis, 1771 : — 

'• I did believe brother C would be of use to you, and 

you may be of use to him. Speak to each other without 
reserve, and then you will seldom meet in vain. Thrust 
him out to visit the whole society (not only those that can 
give him meat and drink), from house to house, according to 
the plan laid down in the Minutes of Conference ; then he 
will soon see the fruit of his labor. I hope he is not ashamed 
to preach full salvation, receivable now by faith. This is the 
word which God will always bless, and which the devil 
peculiarly hates ; therefore he is constantly stirring up both 
his own children and the weak children of God against it." 
-— Works, vol. vii. p. 55. 

To Mrs. Mary Marston, 1771 : 

" Does Mr. Clough, or any other of the preachers, speak 
against perfection, or give occasion to them that trouble 
you ? You would do well to speak to anyone that does, that 
you may come to a better understanding. So far as in you 



146 CHRISTIAN PERFECTION, 

lies, let not the good that is in you be evil spoken of. But 
beware, lest the unkind usage of your brethren betray you into 
any kind of guile or false prudence. Still let all your con- 
versation be in simplicity and godly sincerity. Be plain, 
open, downright, without disguise." — Works, vol. vii. p. 127. 

To Dr. Adam Clark, 1790 : — 

" The account you send me of the continuance of the great 
work of God in Jersey, gives me great satisfaction. To 
retain the grace of God is much more than to gain it ; 
hardly one in three does this. And this should be strongly 
and explicitly urged on all who have tasted of perfect love. 
If we can prove that any of our local preachers or leaders, 
either directly or indirectly, speak against it, let him be a 
local preacher or leader no longer. I doubt whether he 
should continue in the society. Because he that could speak 
thus in our congregations cannot be an honest man." — 
Works, vol. vii. p. 205. 

Tyerman says: "As we have often shown, Wesley 
regarded the preaching of the doctrine of Christian per- 
fection as of the utmost importance." After quoting 
this letter to Dr. Adam Clark, he says : " Such letters 
might he greatly multiplied.^'' — Tyerman^ vol. iii. p. 633. 

To Mr. Edward Lewley, in 1791, a month before he 
died : — 

" I do not believe any single person in your select society 
scruples saying : — 

* Every moment, Lord, I need 
The merit of Thy death.' 

This is clearly determined in the * Thoughts upon Christian 
Perfection.' But who expects common people to speak 
accurately ? And how easy is it to entangle them in their 
talk ! I am afraid some have done this already. A man 



AS TAUGHT BY JOHN WESLEY. 147 

that is not a thorough friend to Christian perfection will 
easily puzzle others, and thereby weaken, if not destroy, 
any select society. I doubt this has been the case with yoa. 
That society was in a lively state, and well united together, 
when I was last at Birmingham." — Works, vol. vii. p. 253. 



148 CHBISTIAN PERFECTION, 



SECTION XXIV. 

ON HEAKmG MINISTERS WHO OPPOSE THE TRUTH. 

"1. Last summer I received a letter from Yorkshire, 
signed by several serious men, who proposed a difficulty they 
were under, wherein they knew not how to act. And, indeed, 
I did not well know how to advise them. So I delayed 
giving them a determinate answer, till I could lay the matter 
before our brethren at the ensuing conference. 

" 2. Their difficulty was this : * You advise all the members 
of our societies constantly to attend the service of the Church. 
We have done so for a considerable time. But very frequent- 
ly Mr. R., our minister, preaches not only what we believe 
to be false, but dangerously false, doctrine. He asserts, and 
endeavours to prove, that we cannot be saved from our sins 
in this life ; and that we must not hope to be perfected in 
love on this side eternity. Our nature is very willing to re- 
ceive this ; therefore, it is very liable to hurt us. Hence we 
have a doubt, whether it is our duty to hear this preaching, 
which experience shows to weaken our souls.* 

"3. This letter I laid before the conference, and we easily 
perceived the difficulty therein proposed concerned not only 
the society at Baildon, but many others in various parts of 
the kingdom. It was therefore considered at large, and all 
our brethren were desired to speak their sentiments freely. 
In the conclusion, they unanimously agreed. First, that it 
was highly expedient, all the Methodists (so called) who had 
been bred therein should attend the service of the Church as 



AS TAUGHT BY JOHN WESLEY 149 

often as possible ; but that, Secondly, if the minister began 
either to preach the absolute decrees, or to rail at and ridicule 
Christian perfection, they should quietly and silently go out 
of the church ; yet attend it again the next opportunity. 

^* 4. I have since that time revolved this matter over and 
over in my mind ; and the more I consider it, the more I am 
convinced, this was the best answer that could be given. 
I still advise all our friends, when this case occurs, quietly 
and silently to go out. Only I must earnestly caution them 
not to be critical ; not to make a man an offender for a word ; 
no, nor for a few sentences, which any who believe the 
decrees may drop without design. But if such a minister 
should at any time deliberately, and of set purpose, endeav- 
our to establish absolute predestination, or to confute 
Scriptural perfection, then I advise all the Methodists in 
the congregation quietly to go away/' 

Lewisham, Jan. 9, 1782. 



150 CHRISTIAN PERFECTION^ 



SECTION XXV. 
]yiR. Wesley's objectiok to and treatment of 

FANATICISM. 

The reader will bear in mind that the word enthusi- 
asm^ used in the following quotations, had the same 
meaning in Mr. Wesley's day, ihaX fanaticism does now. 

" The very desire of ' growing in grace,* may sometimes be 
an inlet of enthusiasm. As it continually leads us to seek 
new grace, it may lead us unawares to seek something else 
new, besides new degrees of love to God and man. So it has 
led some to seek and fancy they had received gifts of a new 
kind, after a new heart. 

" Another ground of these and a thousand mistakes is, the 
Bot considering deeply that love is the highest gift of God — 
humble, gentle, patient love; that all visions, revelations, 
manifestations whatever, are little things compared to love ; 
and that all the gifts above mentioned are either the same 
with, or infinitely inferior to it. 

" It is well you should be thoroughly sensible of this — 
the heaven of heavens is love. There is nothing higher in 
religion, — there is, in effect, nothing else. If you look for 
anything but more love, you are looking wide of the mark 
— you are getting out of the royal way. 

"And when you are asking others, 'Have you received 
this or that blessing ? ' if you mean any thing but more love, 
you mean wrong ; you are leading them out of the way, and 



AS TAUGHT BY JOHN WESLEY. 151 

putting them upon a false scent Settle it, then, m your 
heart, that from the moment God has saved you from all sin, 
you are to aim at nothing more, but more of that love de- 
scribed in the thirteenth of the Corinthians. You can go no 
higher than this, till you are carried into Abraham's bosom. 
" I say again. Beware of enthusiasm ; such as the imagin- 
ing you have the gift of prophesying, or of discerning ot 
spirits, which I do not believe one of you has ; no, nor ever 
had yet." — Plain Account^ pp. 140, 141. 

" I returned to Oxford, and on Wednesday rode to Bristol. 
My brother, I found, was already gone to Wales ; so that I 
came just in season ; and that, indeed, on another account 
also ; for a spirit of enthusiasm was breaking in upon many, 
who charged their own imaginations on the will of God, and 
that not written, but impressed on their hearts. If these 
impressions be received as the rule of action, instead of the 
written word, I know nothing so wicked or absurd but we 
may fall into, and that without remedy." — Journal, July, 
1741. 

" I had a long conversation with Mr. Simpson. And of 
this I am fully persuaded, that whatever he does, is in the 
uprightness of his heart. But he is led into a thousand 
mistakes by one wrong principle (the same which many either 
ignorantly or wickedly ascribe to the body of the people 
called Methodists), the making inward impressions his rule 
of action, and not the written word." — Journal, June, 1742. 

" 1 began examining the society (Bristol), and not before 
it was wanted : for the plague was begun. I found many 
crying out, " Faith, faith ! Believe, believe ! " but making 
little account of the fruits of faith, either of holiness or good 
works. In a few days they came to themselves, and had a 
more thorough understanding of the truth as it is in Jesus." 
— Journal, February, 1744. 



152 CHRISTIAN PERFECTION, 

"About one, I preached at Seacroft, and found several 
who believed God had saved them from sin. In the evening 
I talked with twelve or fourteen of these particularly ; but I 
found not one who presumed to say that he did not need the 
atoning blood. Nor could I hear of any more than two 
persons that ever spoke in this manner ; and these were soon 
after, for that reason, expelled out of Otley society." — Jour- 
nal, July, 1761. 

"I heard George Bell once more, and was convinced he 
must not continue to pray at the Foundery. The reproach 
of Christ I am willing to bear ; but not the reproach of en- 
thusiasm, if I can help it." — Joumalf Dec, 1762. 

"But I dislike several things therein: 1. The singing, or 
speaking, or praying, of several at once : 2. The praying to 
the Son of God only, or more than to the Father : 3. The 
using improper expressions in prayer ; sometimes too bold, 
if not irreverent ; sometimes too pompous and magnificent, 
extolling yourselves rather than God, and telling Him what 
you are, not what you want : 4. Using poor, flat, bald hymns : 
5. The never kneeling at prayer : 6. Your using postures or 
gestures highly indecent : 7. Your screaming, even so as to 
make the words unintelligible: 8. Your affirming, people 
will be justified or sanctified just now: 9. The affirming 
they are, when they are not : 10. The bidding them say, * I 
believe : * 11. The bitterly condemning any that oppose, 
calling them wolves, &c. ; and pronouncing them hypocrites, 
or not justified." 

" I dislike something that has the appearance of enthusi- 
asm, overvaluing feelings and inward impressions, mistaking 
the mere work of imagination for the voice of the Spirit, 
expecting the end without the means; and undervaluing 
reason, knowledge, and wisdom in general." 

" I dislike your directly or indirectly depreciating justifi- 



AS TAUGHT BY JOHN WESLEY, 153 

cation ; saying, a justified person is not in Christ, is not 
born of God, is not a new creature, has not a new heart, is 
not sanctified, not a temple of the Holy Ghost ; or that he 
cannot please God, or cannot grow in grace. 

"I dislike your saying that one saved from sin needs 
nothing more than looking to Jesus ; needs not to hear or 
think of anything else ; believe, believe, is enough ; that he 
needs no self-examination, no times of private prayer." 

" But I dislike your supposing man may be as perfect as 
an angel ; that he can be absolutely perfect ; that he can be 
infallible, or above being tempted ; or that the moment he is 
pure in heart, he cannot fall from it." — To Bell and Owen 
Journal, Oct., 1762. 

"All this time I observed a few of our brethren were dili- 
gently propagating that principle, that none can teach those 
who are renewed in love, unless he be in the state himself. 
I saw the tendency of this ; but I saw that violent remedies 
would not avail." — Journal, 1762. 

" Being determined to hear for myself, I stood where I 
could hear and see without being seen. George Bell prayed, 
in the whole, pretty near an hour. His fervor of spirit I 
could not but admire. I afterwards told him what I did 
not admire ; namely ; 1. His screaming every now and then, 
in such a strange manner, that one could scarcely tell what 
he said ; 2. His thinking he had the miraculous discernment 
of spirits." — Journal, "Nov., 1762. 

" There is another notion, your lordship (the bishop of 
London), says, which we find propagated through the writ- 
ings of those people, and that is, the making inward, secret, 
and sudden impulses the guide of their actions, resolutions, 
and designs. Mr. Church urged the same objection before. 
' Instead of making the Word of God the rule of his 
actions, he follows only his secret impulse.* I beg leave to 



154 CHRISTIAN PERFECTION, 

return the same answer. In the whole compass of language 
there is not a proposition which less belongs to me than 
this. I have declared again and again, that I make the 
Word of God, the rule of all my actions; and that I no 
more follow any * secret impulse' instead thereof, than I 
follow Mohammed, or Confucius." — Works, vol. v. p. 341. 

To his brother, 1762 : — 

" Many of our brethren are overshooting sober Christianity 
in London. Oh, that I could stand in the gap ! Oh, that I 
could, by sacrificing myself, shut this immense abyss of 
enthusiasm, which opens its mouth among us ! The cor- 
ruption of the best things is always the worst of corrup- 
tions." — Arminian Magazine, 1795, p. 151. 

"I met at noon, as usual, those who believe they are 
saved from sId, and warned them of the enthusiasm which 
was breaking in, by means of two or three weak, though 
good men, who, from a misconstrued text in the Revelation, 
inferred that they should not die. They received the warn- 
ing in much love." — Journal, 1762. 

" In the evening I preached at Yarm ; but I found the 
good doctrine of Christian perfection had not been heard 
of there for some time. The wildness of our poor brethren 
in London has put it out of countenance above two hundred 
miles off; so these strange advocates for perfection have 
given it a deeper wound than all its enemies together could 
do \'' ^Journal, 1763. 

" All this week I endeavored to confirm those who had 
been shaken as to the important doctrine of Christian per- 
fection, either by its wild defenders, or wise opposers, who 
much availed themselves of that wildness. It must needs 
be that such offenses will come ; but ^ woe unto him by 
whom the offense cometh' ! " — Journal, Oct., 1763. 



AS TAUGHT BY JOHN WESLEY. 155 

" I rode on to Newcastle, where I was quite unexpected. 
I found both the hearers, the society, and the believers, are 
increased since I was here last ; and several more believe 
they are saved from sin. Meantime Satan has not been 
idle. Two were following George Bell, step by step, as to 
the 'not needing self-examination,' the *not being taught 
by man,' and most of his other unscriptural extravagancies ; 
but as they appeared to be still of an advisable spirit, for 
the present, at least, the snare was broken." — Journal, 
April, 1765. 

To Miss Bolton, 1772 : — 

"What I have seen in London occasioned the first caution 
I gave you. George Bell, William Green, and many others, 
then full of love, were favored with extraordinary revela< 
tions and manifestations from God. But by this very things 
Satan beguiled them from the simplicity that is in Christ 
By insensible degrees they were led to value these extraor- 
dinary gifts more than the ordinary grace of God; and I 
could not convince them that a grain of humble love was 
better than all these gifts put together. This, my dear 
friend, was what made me fear for you. This makes me 
remind you again and again." — WorkSf vol. vii. p. 115. 

To Miss Ritchie, 1776 : — 

" Oh, desire nothing different in nature from love ! There 
is nothing higher in earth or heaven. Whatever he speaks 
of, which seems to be higher, is either natural or preter- 
natural enthusiasm. Desire none of those extraordinaries. 
Such a desire might be an inlet to a thousand delusions. I 
wish your desires may all centre in that, — 

* I want the witness, Lord, 

That all I do is right ! 
According to Thy will and word. 

Well pleasing in Thy sight. 



166 CHRISTIAN PERFECTION^ 

I ask no higher state, 

Indulge me but in this! 
And soon, or later, then translate 

To my eternal bliss I ' 

Worksj vol. vii. p. 178. 

To Miss Loxdale, 1781 : — 

" I avoid, I am afraid of, whatever is peculiar, either in 
the experience or the language of anyone. I desire nothing, 
I will accept of nothing, but the common faith and common 
salvation ; and I want you, my dear sister, to be only just 
such a common Christian as Jenny Cooper was. The new 
expressions of Madame Bourignon naturally tended to give 
you a new set of ideas. They would surely set your imagi- 
nation at work, and make you fancy wonderful things ; but 
they were only shadows.'^ — Works^ vol. vii. p. 219. 

To Miss H. A. Roe, 1781 : — 

"Many of our brethren and sisters in London, during 
that great outpouring of the Spirit, spoke of several new 
blessings which they had attained. But after all, they 
could find nothing higher than pure love ; on which the full 
assurance of hope generally attends. This the inspired 
writings always represent as the highest point ; only there 
are innumerable degrees of it. The plerophory, or full 
assurance of faith, is such a clear conviction of being now 
in the favor of God, as excludes all doubt and fear concern- 
ing it." — Works, vol. vii. p. 193. 

To Miss Bolton, 1784: — 

" As you will be the better enabled, by your own experi- 
ence, to guard all, especially young persons, from laying 
stress upon anything but the wHtten Word of God, Guard 
them against reasoning in that dangerous manner, 'If I 
was deceived in this, then I was deceived in thinking myself 
justified.' Not at all: although nature or Satan in the 



AS TAUGHT BY JOHN WESLEY, 157 

latter case, admirably well mimicked the works of God." 
— Works, vol. viL p. 118. 

To Miss Bolton, 1785 : — 

" I have often found an aptness both in myself and others, 
to connect events that have no real relation to each other. 
So one says, * I am as sure this is the will of God, as that I 
am justified.' Another says, *God as surely spake this to 
my heart as ever He spoke to me at all.' This is an exceed- 
ingly dangerous way of thinking or speaking. We know 
not what it may lead us to. It may sap the very founda- 
tion of our religion. It may insensibly draw us into Deism 
or Atheism. My dear Nancy, my sister, my friend, beware 
of this ! " — Works, vol. vii. p. 119. 

" It is chiefly among these enormous mountains that so 
many have been awakened, justified, and soon after per- 
fected in love ; but even while they are full of love, Satan 
strives- to push many of them to extravagance. This ap- 
pears in several instances: — 1. Frequently three or four, 
yea, ten or twelve, pray aloud all together. 2. Some of 
them, perhaps many, scream alltogether as loud as they pos- 
sibly can. 3. Some of them use improper, yea, indecent, 
expressions in prayer. 4. Several drop down as dead ; and 
are as stiff as a corpse ; but in a while they start up, and 
cry, ^ Glory ! glory ! * perhaps twenty times together. Just 
so do the French prophets, and very lately the Jumpers in 
Wales, bring the real work into contempt. Yet whenever 
we reprove them, it should be in the most mild and gentle 
manner possible." — Journal, April, 1786. 

To Rev. Freeborn Garrettson, 1789 : — 

"A great man observes that there is a threefold leading 
of the Spirit. Some He leads by giving them, on every 
occasion, apposite texts of Scripture j some by suggesting 



168 CHRISTIAN PERFECTION, 

reasons for every step they take, — the way by which He 
chiefly leads me ; and some by impressions ; but he judges 
the last to be the least desirable way ; as it is often im- 
possible to distinguish dark impressions from Divine, or 
even diabolical. — Works, vol. vii. p. 187. 

To Rev. Freeborn Garrettson, 1789 : — 

" But there is one expression that occurs twice or thrice 
in yours, which gives me some concern ; you speak of find- 
ing freedom to do this or that. This is a word much liable 
to be abused. If I have plain Scripture, or plain reason, 
for doing a thing, well. These are my rules, and my only 
rules. I regard not whether I had freedom or no. This is 
an unscriptural expression, and a very fallacious rule. I 
wish to be, in every point, great and small, a Scriptural, 
rational Christian." — Works, vol. vii. p. 186. 

" A few (very few compared to the whole number) first 
gave way to enthusiasm, then to pride ; next to prejudice 
and offense ; and at last separated from their brethren. But 
although this laid a huge stumbling-block in the way, yet 
the work of God went on. Nor has it ceased to this day in 
any of its branches. God still convinces, justifies, sanctifies. 
We lost only the dross, the enthusiasm, the prejudice, and 
offense. The pure gold remained, ' faith working by love ; ' 
yea, and increased daily. — Works, vol. vii. p. 384. 

" I have still abundance of letters in my hands, equal to 
any that have yet been published. Indeed, there is a pe- 
culiar energy of thought and language in many of these 
which were written in the year 1759, and a few of the fol- 
lowing years, suitable to that unusual outpouring of the 
Spirit, with which both London and many parts of England 
and Ireland were favored during that happy period. Happy^ 
I cannot but call it, notwithstanding the tares which Satan 



AS TAUGHT BY JOHN WESLEY. 159 

found means of sowing among the wheat. And I cannot 
but adopt the prayer of a pious man in Scotland, upon a 
similar occasion, ' Lord, if it please Thee, work the same 
work again, without the blemishes; but if that cannot be, 
though it be with all the blemishes, work the same work/ " 
— Arminian Magaziney 1780. 

How Mr. Wesley treated fanaticism is seen in a let- 
ter to his brother Charles, written in 1762 : — 

" This week I have begun to speak my mind concerning 
five or six honest enthusiasts. But I move only a hair's 
breadth at a time. No sharpness will profit. There is need 
of a lady's hand, as well as a lion's heart.'' 

As late as 1768, Mr. Wesley writes : "If a hundred 
enthusiasts were set aside, we are still encompassed 
with a cloud of witnesses who have testified, and do 
testify, in life and in death, the perfection we have 
taught for forty years." — Journal^ Aug., 1768. 



160 CHRISTIAN PERFECTION, 



SECTION XXVI. 

MINUTES OF CONFEKENCE CONVERSATIONS. 

On Tuesday morn. June 26, 1759. was considered the 
doctrine of sanctification. A part of these conversations 
are given in detached portions in " The Plain Account." 
I give them as found in his works. 

What is it to be sanctified ? 

To be renewed in the image of God, in righteousness and 
true holiness. 

Is faith the condition, or the instrument, of sanctification? 

It is both the condition and instrument of it. When we 
begin to believe, then sanctification begins. And as faith 
increases, holiness increases, till we are created anew. 

What is implied in being a perfect Christian ? 

The loving the Lord our God with all our heart, and with 
all our mind, and soul, and strength ; Deat. vi. 5; xxx. 6; 
Ezek. xxxvi. 25, 29. 

Does this imply that all inward sin is taken away ? 

Without doubt; or how could we be said to be saved " from 
all our uncleannesses ? " verse 29. 

Can we know one who is thus saved ? What is a reason- 
able proof of it ? 

We cannot, without the miraculous discernment of spirits, 
be infallibly certain of those who are thus saved. But we 
apprehend, these would be the best proofs which the nature 
of the thing admits : (1.) If we had sufficient evidence of 



AS TAUGHT BY JOHN WESLEY, 161 

their unblamable behavior preceding. (2.) If they gave a 
distinct account of the time and manner wherein they were 
saved from sin, and of the circumstances thereof, with such 
sound {speech as could not be reproved. And, (3.) If, upon 
a strict inquiry afterward, from time to time, it appeared 
that all their tempers, and words, and actions, were holy and 
unreprovable. 

ITow should we treat those who think they have attained 
this ? 

Exhort them to forget the things that are behind, and to 
watch and pray always, that God may search the ground of 
their hearts. — Works, vol. v. p. 197. 

At first we preached almost wholly to unbelievers. To 
those, therefore, we spake almost continually of remission of 
sins through the death of Christ, and the nature of faith in 
His blood. And so we do still, among those who need to be 
taught the first elements of the Gospel of Christ. 

But those in whom the foundation is already laid, we ex- 
hort to go on to perfection ; which we did not see so clearly 
at first ; although we occasionally spoke of it from the be- 
ginning. — Works, vol. V. p. 200. 

Do we ordinarily represent a justified state so great and 
happy as it is ? 

Perhaps not. A believer, walking in the light, is inex- 
pressibly great and happy. 

Should we not have a care of depreciating justification, in 
order to exalt the state of full sanctification ? 

Undoubtedly we should beware of this; for one may 
insensibly slide into it. 

How shall we effectually avoid it ? 

When we are going to speak of entire sanctification, let 
us first describe the blessings of a justified state, as strongly 
as possible. — Works, vol. v. p. 201. 



162 CHRISTIAN PERFECTION, 

How much is allowed by our brethren who differ with us in 
regard to entire sanctification ^ 

They grant (1.) That every one must be entirely sancti- 
fied in the article of death. 

(2.) That, till then, a believer daily grows in grace, comes 
nearer and nearer to perfection. 

(3.) That we ought to be continually pressing after this, 
and to exhort all others so to do. 

What do we allow them ? 

We grant, (1.) That many of those who have died in the 
faith, yea, the greater part of those we have known, were 
not sanctified throughout, not made perfect in love, till a 
little before death. 

(2.) That the term, " sanctified," is continually applied by 
St. Paul to all that were justified, were true believers. 

(3.) That by this term alone, he rarely, if ever, means 
saved from all sin. 

(4) That, consequently, it is not proper to use it in this 
sense, without adding the word " wholly, entirely," or the 
like. 

(5.) That the inspired writers almost continually speak of 
or to those who are justified ; but very rarely, either of or 
to those who are wholly sanctified. 

(6.) That, consequently, it behooves us to speak in public 
almost continually of the state of justification ; but more 
rarely, in full and explicit terms, concerning entire sanctifi- 
cation. 

What) then, is the point wherein we divide ? 

It is this : whether we should expect to be saved from all 
sin before the article of death. 

Is there any clear Scripture promise of this ; that God will 
save us from all sin ? 

There is : " He shall redeem Israel from all his sins," 
Psalm cxxx. 8. This is more largely expressed in the proph- 



I 



AS TAUGHT BY JOHN WESLEY. 163 

ecy of Ezekiel: "Then will I sprinkle clean water upon 
you, and ye shall be clean : from all your filthiness, and from 
all your idols, will I cleanse you. I will also save you from 
all your uncleannesses," xxxvi. 25, 29. No promise can be 
more clear. And to this the Apostle plainly refers in that 
exhortation: "Having these promises, let us cleanse our- 
selves from all filthiness of flesh and spirit, perfecting holi- 
ness in the fear of God,'' 2 Cor. vii. 1. Equally clear and 
express is that ancient promise : " The Lord thy God will 
circumcise thine heart, and the heart of thy seed, to love the 
Lord thy God with all thy heart and with all thy soul,'' Deut. 
XXX. 6. 

But does any assertion answerable to this occur in the New 
Testament ? 

There does, and that laid down in the plainest terms. So St. 
John : " For this purpose the Son of God was manifested, that 
he might destroy the works of the devil," iii. 8, without any 
limitation or restriction : but all sin is the work of the devil 
Parallel to which is that assertion of St. Paul : " Christ loved 
the Church, and gave himself for it ; that he might present 
it to himself a glorious Church, not having spot, or wrinkle 
or any such thing ; but that it should be holy and without 
blemish," Ephes. v. 25, 27. And to the same effect is his 
assertion in the eight of the Komans : " God sent his Son — 
that the righteousness of the law, might be fulfilled in us, 
walking not after the flesh, but after the Spirit," verses 3, 4. 

Does the New Testament afford any farther ground for ex- 
pecting to be saved from all sin? 

Undoubtedly it does, both in those prayers and commands 
which are equivalent to the strongest assertions. 

What prayers do you mean ? 

Prayers for entire sanctification ; which, were there no 
such thing, would be mere mockery of God. Such, in par- 
ticular, are, (1.) " Deliver us from evil ; " or rather, " from 



164 CHRISTIAN PERFEGTION, 

the evil one." Now, when this is done, when we are de- 
livered from all evil, there can be no sin remaining. (2.) 
" Neither pray I for these alone, but for them also which 
shall believe on Me through their word ; that they all may 
be one ; as Thou, Father, art in Me, and I in Thee, that they 
also may be one in Us. I in them, and Thou in Me, that 
they may be made perfect in one," John xvii. 20, 21, 23. 
(3.) " I bow my knees unto the Father of our Lord Jesus 
Christ — that He would grant you — that ye, being rooted 
and grounded in love, may be able to comprehend, with all 
saints, what is the breadth, and length, and depth, and 
height; and to know the love of Christ, which passeth 
knowledge, that ye might be filled with all the fulness of 
God,'' Eph. iii. 14, 16-19. (4.) ^^The very God of peace 
sanctify you wholly ; and I pray God your whole spirit and 
soul and body be preserved blameless unto the coming of 
our Lord Jesus Christ," 1 Thess. v. 23. 

What command is there to the same effect ? 

(1.) "Be ye perfect, even as your Father which is in 
heaven, is perfect," Matt. v. 48. (2.) " Thou shalt love the 
Lord thy God with all thy heart, and with all thy soul, and 
with all thy mind," Matt. xxii. 37. But if the love of God 
fill all the heart, there can be no sin there. 

But how does it appear that this is to be done before the 
aHicle of death ? 

First. From the very nature of a command, which is not 
given to the dead, but to the living. Therefore, "Thou 
shalt love God with all thy heart," cannot mean, Thou shalt 
do this when thou diest, but while thou livest. 

Secondly. From express texts of Scripture; (1.) "The 
grace of God that bringeth salvation hath appeared to all 
men, teaching us that, having renounced (arnasamenoi) un- 
godliness and worldly lusts, we should live soberly, right- 
eously, and godly, in this present world j looking for — the 



AS TAUGHT BY JOHN WESLEY. 165 

f lorious appearing of our Saviour Jesus Christ ; who gave 
Himself for us, that He might redeem us from all iniquity, 
and purify unto Himself a peculiar people, zealous of good 
works," Titus ii. 11-14 (2.) " He hath raised up a horn of 
salvation for us, — to perform the mercy promised to our 
fathers ; the oath which He sware to our father Abraham, 
that He would grant unto us, that we, being delivered out 
of the hand of our enemies, should serve Him without fear, 
in holiness and righteousness before Him, all the days of 
our life," Luke i. 69-75. 

Is there any example in Scripture^ of persons who had at- 
tained to this ? 

Yes. St. John, and all those of whom he says in his First 
Epistle, " Herein is our love made perfect, that we may 
have confidence in the day of judgment ; because, as He is, 
so are we in this world," iv. 17. 

But why are there not more examples of this kind recorded 
in the New Testament ? 

It does not become us to be peremptory in this matter. 
One reason might possibly be, because the Apostles wrote 
to the Church while it was in a state of infancy. Therefore 
they might mention such persons more sparingly, lest they 
should give strong meat to babes. 

Can you show one such example now ? Where is he that 
is thus perfect? 

To some who make this inquiry, one might answer, " If I 
knew, I would not tell you. For you do not inquire out of 
love. You are like Herod. You only seek the young child 
to slay if 

But more directly, we answer,There are numberless reasons 
why there should be few (if any indisputable), examples. 
What inconveniences would this bring on the person himself, 
set as a mark for all to shoot at. What a temptation would it 
be to others, not only to men who know not God, but to belie v- 



166 CHRISTIAN PERFECTION, 

ers themselves ! How hardly would they refrain from idoliz- 
ing such a person ! And yet, how unprofitable to gainsayers ! 
" For if they hear not Moses and the Prophets," Christ and 
His Apostles, " neither would they be persuaded, though one 
rose from the dead.'* 

Suppose one had attained to this, wotUd you advise him to 
speak of it ? 

Not to them who know not Grod. It would only pro- 
voke them to contradict and blaspheme ; nor to any without 
some particular reason, without some particular good in view. 
And then they should have an especial care to avoid all 
appearance of boasting. 

Is it a siUf not to believe those who say they have attained ? 

By no means, even though they said true. We ought 
not hastily to believe, but to suspend our judgment, till we 
have full and strong proof. 

But are we not apt to have a secret distaste to any who say 
they are saved from all sin ? 

It is very possible we may, and that on several grounds ; 
partly from a concern for the honor of God, and the good of 
souls, who may be hurt, yea, or turned out of the way, if 
these are not what they profess ; partly from a kind of im- 
plicit envy at those who speak of higher attainments than 
our own ; and partly from our slowness and unreadiness of 
heart to believe the works of God. 

Does not the harshly preaching perfection tend to bring 
believers into a kind of bondage, or slavish fear? 

It does ; therefore we should always place it in the most 
amiable light, so that it may excite only hope, joy, and 
desire. 

Why may we not continue in the joy of faith even till we 
are made perfect ? 

Why indeed ! since holy grief does not quench this joy ; 
since even while we are under the cross, while we deeply 



AS TAUGHT BY JOHN WESLEY, 167 

partake of the sufferings of Christ, we may rejoice with joy 
unspeakable. 

Do we not discourage believers from rejoicing evermore ? 

We ought not so to do. Let them all their life long re- 
joice unto God, so it be with reverence. And even if light- 
ness, or pride should mix with their joy, let us not strike at 
the joy itself (this is the gift of God), but at that lightness, 
or pride, that the evil may cease, and the good remain. 

Ought we to he anxiously careful ahout 'perfection^ lest we 
should die before we have attained ? 

In no wise. We ought to be thus careful for nothing, 
neither spiritual nor temporal. 

But ought we not to be troubled on account of the sinful 
nature which still remains in us 7 

It is good for us to have a deep sense of this, and to be 
much ashamed before the Lord : but this should only incite 
us the more earnestly to turn unto Christ every moment, 
tnd to draw light, and life, and strength from Him, that we 
may go on conquering and to conquer. And, therefore, 
when the sense of our sin most abounds, the sense of His 
love should much more abound. 

Will our joy or our trouble increase as we grow in gra^e ? 

Perhaps both. But without doubt our joy in the Lord 
will increase as our love increases. 

Is not the teaching believers to be continually poring upon 
their inbred sin, the ready way to make them forget that they 
were purged from their former sins? 

We find by experience it is ; or to make them undervalue 
and account it a little thing ; whereas, indeed (though there 
are still greater gifts behind), this is inexpressibly great and 
glorious. — Works, vol. v. p. 207-209. 

Strongly and explicitly exhort all believers to " go on to 
perfection." That we may "all speak the same thing," I 
ask, once for all, shall we defend this perfection, or give it 



168 CHRISTIAN PERFECTION, 

up ? You all agree to defend it, meaning thereby (as we 
did from the beginning), salvation from all sin, by the love 
of God and man filling our heart. The Papists say, " This 
cannot be attained, till we have been refined by the fire of 
purgatory." The Calvinists say, " Nay, it will be attained 
as soon as the soul and body part." The old Methodists 
say, " It may be attained before we die : a moment after is 
too late." Is it so or not ? You are all agreed, we may be 
saved from all sin before death. The substance then is 
settled ; but, as to the circumstance, is the change gradual 
or instantaneous ? It is both the one and the other. From 
the moment we are justified, there may be a gradual sancti- 
fication, a growing in grace, a daily advance in the knowl- 
edge and love of God. And if sin cease before death, there 
must, in the nature of the thing, be an instantaneous change ; 
there must be a last moment wherein it does exist, and a 
first moment wherein it does not. *' But should we in preach- 
ing insist both on one and the other?" Certainly we must 
insist on the gradual change ; and that earnestly and con- 
tinually. And are there not reasons why we should insist 
_in the instantaneous also ? If there be such a blessed change 
before death, should we not encourage all believers to ex- 
pect it ? and the rather, because constant experience shows, 
the more earnestly they expect this, the more swiftly and 
steadily does the gradual work of God go on in their soul ; 
the more watchful they are against all sin, the more careful 
to grow in grace, the more zealous of good works, and the 
more punctual in their attendance on all the ordinances of 
God. Whereas, just the contrary effects are observed when- 
ever this expectation ceases. They are *' saved by hope," by 
this hope of a total change, with a gradually increasing sal- 
vation. Destroy this hope, and that salvation stands stil], 
or rather, decreases daily. Therefore whoever would advance 
the gradual change in believers, should strongly insist on 
the instantaneous. — Works, vol. v. p. 233. 



A8 TAUGHT BY JOHN WESLEY, 169 



SECTION XXVII. 

MISCELLANEOUS. 

" These [sin and depravity] are coupled together as though 
they were the same ; but they are not the same thing. The 
guilt is one thing, the power another, and the being yet 
another. That believers are delivered from the guilt and 
power of sin we allow ; that they are delivered from the 
being of it we deny." — Wesley's Sermons, vol. i. p. 113. 

" What sins are consistent with justifying faith ? " 

"No wilful sin. If a believer wilfully sins, he casts 
away his faith. Neither is it possible he should have justi- 
fying faith again, without previously repenting." — Works, 
vol. V. p. 195. 

" In the sermon on Salvation by Faith, I say, ' He that is 
born of God sinneth not ' (a proposition explained at large 
in another sermon, and every where either explicitly or 
virtually connected with, ^ while he keepeth himself '), * by 
any sinful desire ; any unholy desire he stifleth in the birth.' 
(Assuredly he does, * while he keepeth himself '). * Nor doth 
he sin by infirmities, for his infirmities have no concurrence 
of his will ; and without this they are not properly sins." 
— Works, vol. vi. p. 535. 

" I observe the spirit and experience of these two run ex- 
actly parallel. Constant communion with God the Father 
and the Son fills their hearts with humble love. Now this 
is what I always did, and do now, mean by perfection. And 



V 



170 CHRISTIAN PERFECTION, 

this I believe many have attained, on the same evidence 
that I believe many are justified. May God increase their 
number a thousand-fold I " — Journal March, 1760. 

" Wednesday, 12. — Having desired that as many as could 
of the neighboring towns (about Leeds) who believed they 
were saved from sin, would meet me, I spent the greatest 
part of this day in examining them one by one. The testi- 
mony of some I could not receive ; but concerning the far 
greatest part, it is plain (unless they could be supposed to 
tell wilful and deliberate lies), 1. That they feel no inward 
sin; and to the best of their knowledge commit no outward 
sin : 2. That they see and love God every moment, and 
pray, rejoice, give thanks evermore : 3. That they have con- 
stantly as clear a witness from God of sanctification as they 
have of justification. Now in this I do rejoice, and will 
rejoice, call it what you please ; and I would to God thous- 
ands had experienced thus much : let them afterward ex- 
perience as much more as God pleases. '* — Journal^ March, 
1760. 

" Sunday, 4, was a day of solemn joy, equal to any I had 
seen in Dublin. At the love-feast in the evening, it ap- 
peared that God had now visited Limerick also. Five per- 
sons desired to return thanks to God, for a clear sense of 
His pardoning love : several others, for an increase of faith 
and for deliverance from doubts and fears. And two gave a 
plain, simple account, of the manner wherein God had 
cleansed their hearts, so that they now felt no anger, pride, 
or self-will ; but continual love, and prayer, and praise." — 
Journal, July, 1762. 

ToMr. S. F., 1762: — 

" The proposition which I will hold is this : * A person 
may be cleansed from all sinful tempers, and yet need the 
atoning blood.' For what? For * negligences and ignor- 



AS TAUGHT BY JOHN WESLEY, 171 

ances ; ' for both words and actions, (as well as omissions), 
which are, in a sense, transgressions of the perfect law. 
And I believe no one is clear of these till he lays down this 
corruptible body." — Works, vol. vi. p. 741. 

ToRev. Mr. R, 1762: — 

" So far I can go with you, but no farther. I still say, 
and without any self-contradiction, I know no persons living 
who are so deeply conscious of their needing Christ both as 
prophet, priest, and king, as those who believe themselves, 
and whom I believe, to be cleansed from all sin ; I mean, 
from all pride, anger, evil desire, idolatry, and unbelief. 
These very persons feel more than ever their own ignorance, 
littleness of grace, coming short of the full mind that was 
in Christ, and walking less accurately than they might have 
done after their Divine Pattern : are more convinced of the 
insufficiency of all they are, have, or do, to bear the eye of 
God without a Mediator; are more penetrated with the 
sense of the want of Him than ever they were before." — 
Works, vol. vii. p. 36. 

To Charles Wesley, 1766: — 

" The voice of one who truly loves God surely is, — 

" 'Tis worse than death my God to love, 
And not my God alone. 

Such a one is certainly * as much athirst for sanctification, 
as he was once for justification.' You remember, this used 
to be one of your constant questions. It is not now ; there- 
fore you are altered in your sentiments : and unless we come 
to an explanation, we shall inevitably contradict each other. 
But this ought not to be in any wise, if it can possibly be 
avoided. 

" I still think, to disbelieve all the professors amounts to 
A denial of the thing. For if there be no living witness of 



172 CHRISTIAN PERFECTION, 

what we have preached for twenty years, I cannot, dare not, 
preach it any longer. The whole comes to one point : is 
there, or is there not, any instantaneous sanctification be 
tween justification and death ? I say, Yes." — Worksy vol. 
vi. p. 668. 

To Rev. John Fletcher, 1768: — 

" I will go a step farther. I seldom find it profitable to 
converse with any who are not athirst for full salvation ; 
and who are not big with earnest expectation of receiving it 
every moment. Now, you find none of these among those 
we are speaking of ; but many, on the contrary, who are in 
various ways, directly or indirectly, opposing this blessed 
work of God ; the work, I mean, which God is carrying on 
throughout this kingdom, by unlearned and plain men." — 
Works, vol. vi. p. 6S6, 

To a young disciple, 1772 : — 

" The difference between temptation and sin is generally 
plain enough to all that are simple of heart; but in some 
exempt cases it is not plain : there we want the unction of 
the Holy One. Voluntary humility, calling every defect a 
sin, is not well pleasing to God. Sin, properly speaking, is 
neither more nor less than ' a voluntary transgression of a 
known law of God.' " — Worksy vol. vii. p. 94 

" * Holy solitaries ' is a phrase no more consistent with 
the Gospel than holy adulterers. The Gospel of Christ 
knows of no religion, but social ; no holiness but social holi- 
ness. * Eaith working by love ' is the length and breadth 
and depth and height of Christian perfection. * This com- 
mandment have we from Christ, that he who loves God, 
love his brother also ; ' and that we manifest our love * by 
doing good unto all men ; especially to them that are of the 
household of faith." — Works, vol. vii. p. 393. 



AS TAUGHT BT JOHN WESLEY. 173 

" From long experience and observation, I am inclined to 
think, that whoever finds redemption in the blood of Jesus, 
whoever is justified, has then the choice of walking in the 
higher or the lower path. I believe the Holy Spirit at that 
time sets before him the ' more excellent way,' and incites 
him to walk therein, to choose the narrowest path in the 
narrow way, to aspire after the heights and depths of holi- 
ness, — after the entire image of God. But if he does not 
accept this offer, he insensibly declines into the lower order 
of Christians. He still goes on in what may be called a 
good way, serving God in his degree, and finds mercy in the 
close of life, through the blood of the covenant. 

" I would be far from quenching the smoking flax, — from 
discouraging those who serve God in a low degree. But I 
could not wish them to stop here ; I would encourage them 
to come up higher, without thundering hell and damnation 
in their ears. Without condemning the way wherein they 
were, telling them it is the way to destruction, I will en- 
deavor to point out to them what is, in every respect, 'a 
more excellent way.' 

" Let it be well remembered, I do not affirm that all who 
do not walk in this way are in the high-road to hell. But 
this much I must affirm, they will not have so high a place 
in heaven as they would have had, if they had chosen the 
better part." — Sermons, vol. ii. p. 267. 

To Rev. Charles Wesley, in 1772 : — 

" If we only join faith and works in all our preaching, we 
shall not fail of a blessing. But of all preaching, what is 
usually called Gospel preaching is the most useless, if not 
the most mischievous, — a dull, yea, or lively harangue on 
the sufferings of Christ, or salvation by faith, without 
strongly inculcating holiness. I see, more and more, that 
this naturally tends to drive holiness out of the world." — 
Worksy English edition, vol. xii. p. 130. 



174 CHRISTIAN PERFECTION 



SECTION XXVIII. 

HOW FAR DID MR. WESLEY CHANGE HIS VIEWS ON 
CHRISTIAN PERFECTION. 

That Mr. Wesley's mind underwent some changes on 
this subject, and that there are a few seeming contra- 
dictions in his writings at different periods of his life, 
may be admitted, though they have been much and im 
properly magnified by some writers. His written views 
on the subject are scattered through his journals, ser- 
mons, letters, articles, and controversies, during a period 
of sixty-six years; and it is unreasonable to suppose, 
that during so long a time, no seeming contradictions 
should be found. 

That he changed his views in any of the essential 
items of its nature and properties^ he repeatedly denies 
in the most positive terms. The changes in his mind, 
so far as his writings show, are the following : — 

1. For a little period in early life he held that one 
entirely sanctified could not fall. He soon saw his mis- 
take, and renounced it. He says : — 

"I do not include an impossibility of falling from it, 
either in part or in whole. Therefore I retract several ex- 
pressions in our hymns, which partly express, partly imply, 
such impossibility. . . . Formerly, we thought one saved 
from sin could not fall, now we know the contrary." — WorkSf 
vol. vi. p. 219. 



AS TAUGHT BY JOHN WESLEY. 175 

In writing to his brother Charles in 1767, he says : — 

" Can one who has attained it fall ? Formerly I thought 
not; but you (with Thomas Walsh and John Jones) con- 
vinced me of my mistake. — Vol. vi. p. 669. 

2. In 1741, he published a volume of hymns, in the 
preface of which he says : — 

"They (those entirely sanctified) are freed from self-will, 
desiring nothing but the holy and perfect will of God ; not 
supplies in want, not ease in pain, nor life, or death, or any 
creature. . . . The unction of the Holy One teacheth them 
every hour what they shall do, and what they shall speak, 
nor therefore have they any need to reason concerning it. 
They are in one sense freed from temptations. ... At all 
times their souls are even and calm, their hearts are stead- 
fast and unmovable." — Works, vol. vi. p. 492. 

Mr. Wesley corrected these by foot-notes soon after 
the book was published, saying, " This is too strong. . . . 
This is far too strong. . . . Frequently this is the case. 
. . . Sometimes they have no need." He says at that 
time (1741), he gave "the strongest account he ever 
gave of Christian perfection ; indeed, too strong in more 
than one particular, as is observed in the notes annexed." 

These are the only cases in which we find, in all his 
writings, of his changing his views on this subject. 
Some have claimed that before the great revival of sanc- 
tification in 1760-2, he taught a gradual sanctification 
by growth and works. Mr. Wesley, in 1741, twenty 
years before that great work, says : — - 

" Can anything be more clear : — 

1. That here, also, is as full and high a salvation as we 
have ever spoken of? 



176 CHRISTIAN PERFECTION, 

2. That this is spoken of as receivable by mere faith, and 
as hindered only by unbelief ? 

3. That this faith, and consequently the salvation which 
it brings, is spoken of as yiven in an instant ? 

4. That it is supposed that instant may be now I that we 
need not stay another moment ? that ' now/ the very ' now 
is the accepted time, now is the day of ' this full ' salvation/ 
and, 

5. Lastly, that if any speak otherwise, he is the person 
that brings new doctrines among us." — Works, vol. vi. p. 
494. 

In a letter to Bell and Owen, in 1762, he says : — 

^•' You have over and over denied instantaneous sanctifi- 
cation to me ; but I have known and taught it (and so has 
my brother, as our writings show) above these twenty years." 
— Journal, Oct., 1762. 

This states that he and his brother Charles taught in- 
stantaneous sanctification from 1742. There are two 
or three instances in Mr. Wesley's writings where it has 
been claimed he teaches sanctification by growth. The 
extracts are the following : — 

" When we are born again, then our sanctification, our in- 
ward and outward holiness, begins ; and thenceforward we 
are gradually to ^ grow up into Him our living Head.' This 
expression of the apostle admirably illustrates the difference 
between one and the other, and further points out the exact 
analogy there is between natural and spiritual things. A 
child is born of a woman in a moment, or at least in a very 
short time ; afterwards, he gradually and slowly grows, till 
he attains to the stature of a man. In like manner, a child 
is born of God in a short time, if not in a moment. But it 
is by slow degrees that he afterwards grows up to the meas- 



AS TAUGHT BY JOHN WESLEY. Ill 

ure of the full stature of Christ. The same relation, there- 
fore, which there is between our natural birth and our 
growth, there is also between our birth and our sanctifica- 
tion." — Sermons, vol. i. p. 406. 

In his sermon on " God's Vineyard," he says : — 

^^ And as in the natural birth a man is born at once, and 
then grows larger, and stronger by degrees, so in the spirit- 
ual birth, a man is born at once, and then gradually increases 
in spiritual stature and strength. The new birth, therefore, 
is the first point in sanctification, which may increase more 
and more unto the perfect day." — Sermons, vol. ii. p. 390. 

To Miss Cook, 1785 : — 

" And how soon may you be made a partaker of sanctifi- 
cation ! And not only by a slow and insensible growth in 
grace, but by the power of the Highest overshadowing you, 
in a moment, in the twinkling of an eye, so as utterly to 
abolish sin, and to renew you in His whole image ! If you 
are simple of heart, if you are willing to receive the heavenly 
gift as a little child, without reasoning, why may you not 
receive it now ? He is nigh that sanctifieth ; He is with 
you; He is knocking at the door of your heart ! " — Works, 
vol. vii. p. 199. 

There is an apparent discrepancy between these state- 
ments and the whole trend of his teachings ou this sub- 
ject, and if he had said no more upon this subject than 
these brief extracts contain, it might, with some plausi- 
bility, be claimed that he taught a gradual sanctification ; 
))ut all must see that in hundreds of instances he taught 
a different doctrine, and that while he taught growth, 
culture, and development, both before and after entire 
sanctification, he at the same time held that entire sane- 



178 CHRISTIAN PERFECTION, 

tification was hj faith and not by works, that it was iiv- 
Btantaneous and not by growth, and a supernatural and 
Divine work. (See Section viii.) 

It will be noted by the careful reader of Mr. Wesley, 
that up to 1759, his views respecting the manner of 
seeking entire sanctification were not as clear and defi- 
nite as during the last thirty years of his life. (See 
Tyerman, vol. i. p. 498.) 

Mr. Wesley repeatedly denies any radical change in 
his views, although he admits a few overstatements and 
less distinctness during a part of his early ministry. It 
may be safely averred, that while he gives us no case of 
gradual sanctification by growth, he does positively 
teach instantaneous sanctification by faith, and gives us 
several thousand such instances. He also asserts that 
he never knew a case of gradual entire sanctification. 
(See Sermons, vol. ii. p. 223.) 

In 1777, in the last revision of his " Plain Account of 
Christian Perfection," he says, respecting his sermon on 
" The Circumcision of the Heart," which was preached 
in 1783, before the University at Oxford: — 

"This sermon was composed the first of all my writings 
which have been published. This was the view of religion 
I then had, which even then I scrupled not to term perfection. 
This is the view I have of it now, without any material ad- 
dition or diminution." — Works, vol. vi. p. 485. 

In 1739, he wrote his first tract expressly on the sub- 
ject, and says respecting it ; — 

'* Is it not easy to see that this is the very same doctrine 
which I believe and teach at this day (1777), not adding one 
point, either to that inward or outward holiness which I 



AS TAUGHT BY JOHN WESLEY. 179 

maintained eight and thirty years ago? And it is the same 
which, by the grace of God, I have continued to teach from 
that time till now, as will appear to every impartial person 
from the extracts subjoined below." — Worksj vol. vi. p. 488. 

In his last revision of " The Plain Account," in 1777, 
after quoting from his sermon on " Christian Perfection," 
which was written in 1741, and a volume of hymns at 
the same time, he says : — 

"There is nothing which we have since advanced upon 
the subject, either in verse or prose, which is not either 
directly or indirectly contained in this preface ; so that 
whether our present doctrine be right or wrong, it is, how- 
ever, the same which we taught from the beginning." — 
Works, vol. vi. p. 493. 

In 1742, he published a volume of hymns, many of 
which treated expressly on this subject, and in regard 
to them, he says : — 

" This is the doctrine which we preached from the be- 
ginning, and which we preach at this day. Indeed, by 
viewing it in every point of light, and comparing it again 
and again with the Word of God on the one hand, and the 
experience of the children of God on the other, we saw 
further into the nature and properties of Christian per- 
fection. But still there is no contrariety at all between our 
first and our last sentiments. . . . And we have the same 
conception of it now, without either addition or diminu- 
tion." — Works, vol. vi. p. 495. 

After quoting extracts from the conferences of 1744, 
1745, 1746, and 1747, he says : — 

"From these extracts it undeniably appears, not only 
what was mine and my brother^s judgment, but what was 



180 CHRISTIAN PERFECTION, 

the judgment of all the preachers in connection with us in 
the years 1744, 1745, 1746, and 1747. Nor do I remember 
that, in any one of these conferences, we had one dissenting 
voice." — Works, vol. vi. p. 499. 

After quoting extracts from his writings in 1752, he 
says : — 

" I have been the more large in these extracts, because 
hence it appears beyond all possibility of exception, that to 
this day both my brother and I maintain : — 

1. That Christian perfection is that loving God and our 
neighbors which implies deliverance from sin. 

2. That it is received merely by faith. 

3. That it is given instantaneously in a moment. 

4. That we are to expect it, not at death, but every 
moment ; that now is the accepted time, now is the day of 
salvation." — Works, vol. vi. p. 500. 

After giving a general survey of it on every side, in 

1777, he says : — 

" Now take it in which of these views you please (for 
there is no material difference), and this is the whole and 
sole perfection, as a train of writings prove to a demonstra- 
tion which I have believed and taught for these forty years, 
from the year 1725 to the year 1765." — Works, vol. vi. p. 530. 

In 1778, when ]\Ir. Wesley was seventy-five years of 
age, he says in his journal : — 

" I know not that I can write a better (sermon) on the 
circumcision of the heart, than I did five and forty years 
ago. . . . Forty years ago, I knew and preached every 
Christian doctrine which I preach now." — Journal, ^Q^t., 
1778. 



A8 TAUGHT BY JOHN WESLEY. 181 



A CHEONOLOGICAL EPITOME. 



1. Mr. Wesley was born June 17, 1703. 

2. He died March 2, 1791, aged 88. 

3. In 1733, he wrote and delivered before the Oxford Uni- 
versity, his sermon on *' The Circumcision of the Heart," 
at the age of thirty. 

4. In 1739 he wrote his tract titled " The Character of a 
Methodist," which he says was the first tract he ever 
wrote on the subject of Christian perfection. 

5. He published a volume of hymns and sacred poems, in 
1739, in which his and his brother's sentiments on the 
subject of holiness were presented, 

6. After an interview with Dr. Gibson, Bishop of London, 
in 1740, he wrote his sermon on '* Christian Perfection," 
in his thirty -seventh year. 

7. In 1741, he published a second volume of hymns in 
which he and his brother gave the strongest account of 
Christian perfection they ever taught, and in which were 
some things too strong, which he soon corrected. 

8. He published in 1742, a third volume of hymns in which 
he spoke more largely than ever before on the subject. 

9. His first conference was held in 1744, at which the sub- 
ject of sanctification was seriously considered, and their 
teachings were reviewed, the substance of which he gives 
in his works. 

10. He published his " Earnest Appeal to Men of Reason 
and Religion," in 1744 



182 CHRISTIAN PERFECTION, 

11. In 1749 lie and his brother published two volumes of 
hymns and sacred poems ; and as they were published in 
his absence there were some things in them which he did 
not approve. 

12. He issued in 1752 a second edition of the hymns of 
1749, with a correction of some mistakes. 

13. At the conference in 1759 he largely considered the 
doctrine, and at its close publishevl his "Thoughts on 
Christian Perfection." 

14. In 1761 he wrote his " Further Thoughts on Christian 
Perfection." 

15. The great revival of holiness began in London in 1762, 
and spread in succeeding years over England and Ireland. 

16. In 1762 he retired to Lewisham and wrote his sermon 
on " Sin in Believers." 

17. He wrote in 1764, a series of " Short Propositions " on 
the subject, as afterwards inserted in his "Plain Ac- 
count," on pages 166-169. 

18. The sermon on " The Scripture Way of Salvation," was 
written in 1765. 

19. " The Plain Account," he wrote in 1766, and made it 
part of the course of study at the conference in Leeds 
in 1766. 

20. The questions in the Discipline of the Methodist Epis- 
copal Church, used in the ordination service — " Have 
you faith in Christ ? Are you going on unto perfection ? 
Do you expect to be made perfect in love in this life ? 
Are you groaning after it," were used by Mr. Wesley first 
at the conference at Leeds, in 1766. 

21. His sermon on "Eepentance of Believers," was written 
in 1767. 

22. His second sermon on "Perfection" was written in 
1785, six years before his death. 



SECTION XXX. 

PLAIN ACCOUNT OF CHRISTIAN PERFECTION 

AS BELIEVED AlCD TAUGHT 

BY THE REV. MR. JOHN WESLEY, 
Fbom the Year 1725 to the Year 1777. 



1. What I purpose in the following papers, is, to give a 
plain and distinct account of the steps by which I was led, 
during a course of many years, to embrace the doctrine of 
Christian perfection. This I owe to the serious part of 
mankind, those who desire to know all " the truth as it is in 
Jesus." And these only are concerned in questions of this 
kind. To these I would nakedly declare the thing as it is, 
endeavoring all along to show, from one period to another, 
both what I thought, and why I thought so. 

2. In the year 1725, being in the twenty-third year of 
^7 ^-ge, I met with Bishop Taylor's " Rule and Exercises 
of Holy Living and Dying.'' In reading several parts of 
this book, I was exceedingly affected j that part in particular 
which relates to purity of intention. Instantly I resolved 
to dedicate all my life to God, all my thoughts, and words, 
and actions; being thoroughly convinced, there was no 
medium ; but that every part of my life (not some only) 

FOOT-NOTB. — without making any changes in "The Plain Account," aa 
originally published in Mr. Wesley's works, we have taken the liberty of diTid 
ing it by headings, which we think makes it more readable. 

' 183 



IM CHRISTIAN PERFECTION, 

tnnst either be a sacrifice to Grod, or myself, that is, in effect, 
to the devil. 

Can any serious person doubt of this, or find a medium 
between serving God and serving the devil ? 

3. In the year 1726, I met with Kempis's " Christian's 
Pattern." The nature and extent of inward religion, the 
religion of the heart, now appeared to me in a stronger 
light than ever it had done before. I saw, that giving even 
all my life to God (supposing it possible to do this, and go 
no farther) would profit me nothing, unless I gave my heart, 
yea, all my heart to Him. 

I saw, that " simplicity of intention, and purity of affec- 
tion,'* one design in all we speak or do, and one desire ruling 
all our tempers, are indeed " the wings of the soul," without 
which she can never ascend to the mount of God. 

4. A year or two after, Mr. Law^s " Christian Perfec- 
tion" and " Serious Call" were put into my hands. These 
convinced me, more than ever, of the absolute impossibility 
of being half a Christian ; and I determined, through His 
grace (the absolute necessity of which I was deeply sensi- 
ble of), to be all devoted to God, to give Him all my soul, 
my body, and my substance. 

Will any considerate man say, that this is carrying mat- 
ters too far ? or that anything less is due to Him who has 
given Himself for us, than to give Him ourselves, all we 
have, and all we are. 

5. In the year 1729, 1 began not only to read, but to 
study, the Bible as the one, the only standard of truth, and 
the only model of pure religion. Hence I saw, in a clearer 
and clearer light, the indispensable necessity of having " the 
mind which was in Christ," and of " walking as Christ also 
walked j " even of having, not some part only, but all the 
mind which was in Him ; and of walking as he walked, not 
only in many or in most respects, but in all things. And 



AJS TAUGHT BY JOHN WESLEY. 185 

chis was the light, wherein at this time I generally con- 
sidered religion, as a uniform following of Christ, an entire 
inward and outward conformity to our Master. Nor was I 
afraid of anything more, than of bending this rule to the 
experience of myself or of other men ; of allowing myself 
in any the least disconformity to our grand Exemplar. 

Sebmoit on "The Circumcision of the Heart," before the 
University at Oxford. 

6. On January 1, 1733, I preached before the university, 
in St. Mary's Church, on " the Circumcision of the Heart ; " 
an account of which I gave in these words : " It is that 
habitual disposition of soul which, in the sacred writings, 
is termed holiness ; and which directly implies, the being 
cleansed from sin, *from all filthiness both of flesh and 
spirit ; ' and, by consequence, the being endued with those 
virtues which were in Christ Jesus; the being so * renewed 
in the image of our mind,' as to be ^perfect as our Father 
in heaven is perfect.' " — Vol. i. p. 148. 

In the same sermon I observed, " * Love is the fulfilling 
of the law, the end of the commandment.' It is not only 
' the first and great ' command, but all the commandments, 
in one. * Whatsoever things are just, whatsoever things are 
pure, if there be any virtue, if there be any praise,' they 
are all comprised in this one word, love. In this is perfec- 
tion, and glory, and happiness ; the royal law of heaven and 
earth is this, " Thou shalt love the Lord thy God with all 
thy heart, and with all thy soul, and with all thy mind, and 
with all thy strength.' The one perfect good shall be your 
one ultimate end. One thing shall ye desire for its own 
Bake, — the fruition of Him who is all in all. One happi- 
ness shall ye propose to your souls, even a union with Him 
that made them, the having ' fellowship with the Fath^^r and 
the Son/ the being ' joined to the Lord in one Spirit.' One 



186 CHRISTIAN PERFECTION, 

design ye are to pursue to the end of time, — the enjoyment 
of God in time and in eternity. Desire other things, so far 
as they tend to this ; love the creature, as it leads to the 
Creator. But in every step you take, be this the glorious 
point that terminates your view. Let every affection, and 
thought, and word, and action, be subordinate to this. 
Whatever ye desire or fear, whatever ye seek or shun, what- 
ever ye think, speak, or do, be it in order to your happiness 
in God, the sole end, as well as source, of your being.'' — 
lb. pp. 150, 151. 

I concluded in these words : " Here is the sum of the per 
feet law, the circumcision of the heart. Let the spirit 
return to God that gave it, with the whole train of its affec- 
tions. Other sacrifices from us He would not, but the living 
sacrifice of the heart hath He chosen. Let it be continu- 
ally offered up to God through Christ, in flames of holy 
love. And let no creature be suffered to share with Him ; 
for He is a jealous God. His throne will He not divide 
with another ; He will reign without a rival. Be no design, 
no desire admitted there, but what has Him for its ultimate 
object. This is the way wherein those children of God 
once walked, who being dead still speak to us : * Desire not 
to live but to praise His name ; let all your thoughts, words, 
and works tend to His glory.' ^ Let your soul be filled with so 
entire a love to Him, that you may love nothing but for His 
sake.' ' Have a pure intention of heart, a steadfast regard 
to His glory in all our actions.' ' For then, and not till 
then, is that mind in us, which was also in Christ Jesus, 
when in every motion of our heart, in every word of our 
tongue, in every work of our hands, we pursue nothing but 
in relation to Him, and in subordination to His pleasure ; ' 
when we too neither think, nor speak, nor act, to fulfil * our 
Dwn will, but the will of Him that sent us ; ' when, * whether 



AS TAUGHT BY JOHN WESLEY. 18Y 

we eat or drink, or whatever we do/ we do it all ' to tlie 
glory of God.' " — lb. p. 153. 

It may be observed, this sermon was composed the first ol 
all my writings which have been published. This was the 
view of religion I then had, which even then I scrupled not 
to term perfection. This is the view I have of it now, with- 
out any material addition or diminuition. And what is 
there here, which any man of understanding, who believes 
the Bible, can object to ? What can he deny, without flatly 
contradicting the Scripture ? What retrench, without tak- 
ing from the Word of God ? 

In the same sentiment did my brother and I remain (with 
all those young gentlemen in derision termed Methodists) 
till we embarked for America, in the latter end of 1735. 
It was the next year, while I was at Savannah, that I wrote 
the following lines : — 

Is there a thing beneath the sun. 
That strives with thee my heart to share ? 

Ah ! tear it thence, and reign alone, 
The Lord of every motion there I 

In the beginning of the year 1738, as I was returning 
from thence, the cry of my heart was, 

O grant that nothing in my soul 
May dwell, but Thy pure love alone I 

O may Thy love possess me whole, 
My joy, my treasure, and my crown 

Strange fires far from my heart remove 
My every act, word, thought, be love I 

I never heard that anyone objected to this. And, indeed, 
who can object ? Is not thij the language, not only of every 
believer, but of everyone that is truly awakened? But 



188 CHRISTIAN PERFECTION, 

what have I wrote, to this day, which is either stronger or 
plainer. 

8. In August following, I had a long conversation with 
Arvid Gradin, in Germany. After he had given me an ac- 
count of his experience, I desired him to give me, in writ- 
ing, a definition of " the full assurance of faith," which he 
did in the following words ; — 

Requies in sanguine Christi ; firma fiducia in Deum, et persuasio 
de gratia Divina; tranquilUtas mentis swmma, atque serenitas et 
pax; cum absentia omnis desiderii camalis, et cessatione peccatorum 
etiam intemorum. 

"Repose in the blood of Christ; a firm confidence in God, and 
persuasion of His favor ; the highest tranquility, serenity, and peace 
of mind, with a deliverance from every fleshly desire, and a cessation 
of all, even inward sins." 

This was the first account I ever heard from any living 
man, of what I had before learned myself from the oracles 
of God, and had been praying for (with the little company 
of my friends), and expecting, for several years. 

9. In 1739, my brother and I published a volume of 
"Hymns and Sacred Poems." In many of these we de- 
clared our sentiments strongly and explicitly. So, page 
24,- 

Turn the full stream of nature's tide; 

Let all our actions tend 
To Thee, their source ; Thy love the g^iide, 

Thy glory be the end. 

Earth then a scale to heaven shall be; 

Sense shall point out the road; 
The creatures all shall lead to Thee, 

And all we taste be God. 



AS TAUGHT BY JOHN WESLEY. 189 

Again, — 

Lord, arm me with Thy Spirit's might, 

Since I am call'd by Thy great name : 
In Thee my wand' ring thoughts imite, 

Of all my works be Thou the aim ; 
Thy love attend me all my days. 

And my sole business be Thy praise, (p. 122.) 

Again, — 

Eager for Thee I ask and pant, 

So strong the principle Divine, 
Carries me out with sweet constraint. 

Till all my hallow'd soul be Thine; 
Plunged in the Godhead's deepest sea, 
And lost in Thine immensity 1 (p, 126.) 

Once more, — 

Heavenly Adam, life Divine, 
Change my nature into Thine; 
Move and spread throughout my soul, 
Actuate and till the whole, (p. 153.) 

It would be easy to cite many more passages to the same 
effect. But these are sufficient to show, beyond contradic- 
tion, what our sentiments then were. 

The First Tract He wrote on CnRisTiAif Perfection. 

10. The first tract I ever wrote expressly on this subject 
was published in the latter end of this year. That none 
might be prejudiced before they read it, I gave it the indif- 
ferent title of *' The Character of a ^lethodist." In this I 
descril)ed a perfect Christian, placing in the front, " Not as 
though I had already attained." Part of it I subjoin with- 
out any alteration : — 

*' A Methodist is one who loves the Lord his God with all 
his heart, with all his soul, with all his mind, and with all 
his strength. God is the joy of his heart, and the desire of 



190 CHRISTIAN PERFECTION, 

his soul, whicli is continually crying, * Whom have I in 
heaven but Thee ? and there is none upon earth whom I de- 
sire besides thee.' My God and my all ! ^ Thou art the 
strength of my heart, and my portion forever/ He is there- 
fore happy in God ; yea, always happy, as having in him a 
well of water springing up into everlasting life, and over- 
flowing his soul with peace and joy. Perfect love having 
now cast out fear, he rejoices evermore. Yea, his joy is 
full, and all his bones cry out, ^ Blessed be the God and 
Father of our Lord Jesus Christ, who, according to His 
abundant mercy, hath begotten me again unto a living hope 
of an inheritance incorruptible and undeliled, reserved in 
heaven for me.' 

" And he who hath this hope, thus full of immortality, in 
every thing giveth thanks, as knowing this (whatsoever it 
is) is the will of God in Christ Jesus concerning him. 
From Him, therefore, he cheerfully receives all, saying, 
' Good is the will of the Lord ; ' and whether He giveth or 
taketh away, equally blessing the name of the Lord. 
Whether in ease or pain, whether in sickness or health, 
whether in life or death, he giveth thanks from the ground 
of the heart to Him who orders it for good : into whose 
hands he hath wholly committed his body and soul, ^ as into 
the hands of a faithful Creator.' He is, therefore, anxiously 
* careful for nothing,' as having ^cast all his care on Him 
that careth for him ; ' and ^ in all things ' resting on Him, 
after ^ making ' his ' request known to Him with thanks- 
giving.' 

'^For, indeed, he 'prays without ceasing;' at all times 
the language of his heart is this, ' Unto Thee is my mouth, 
though without a voice; and my silence speaketh unto 
Thee.' His heart is lifted up to God at all times, and in all 
places. In this he is never hindered, much less interrupted, 
by any person or thing. In retirement or company, in 



AS TAUGHT BY JOHN WESLEY. 193 

leisui'e, business, or conversation, his heart is ever with the 
Lord. Whether he lie down, or rise up, * God is in all his 
thoughts : ' he walks with God continually ; having the 
loving eye of his soul fixed on Him, and everywhere * seeing 
Him that is invisible.' 

" And loving God, he ' loves his neighbor as himself ; * he 
loves every man as his own soul. He loves his enemies, 
yea, and the enemies of God. And if it be not in his power 
to ' do good to them that hate ' him, yet he ceases not to 
<pray for them,' though they spurn his love, and still ^de- 
spitef uUy use him, and persecute him.' 

"For he is *pure in heart.' Love has purified his heart 
from envy, malice, wrath, and every unkind temper. It has 
cleansed him from pride, whereof * only cometh contention ; ' 
and he hath now * put on bowels of mercies, kindness, 
humbleness of mind, meekness, long suffering.' And, in- 
deed, all possible ground for contention, on his part, is cut 
off. For none can take from him what he desires, seeing 
he * loves not the world, nor any of the things of the world ; ' 
but * all his desire is unto God, and to the remembrance of 
His name.' 

" Agreeable to this his one desire, is the one design of his 
life ; namely, * to do not his own will, but the will of Him 
that sent him.' His one intention at all times and in all 
places is, not to please himself, but Him whom his soul 
loveth. He hath a single eye ; and because his ' eye is 
single, his whole body is full of light. The whole is light, 
as when the bright shining of a candle doth enlighten the 
house.' God reigns alone ; all that is in the soul is * holi- 
ness to the Lord.' There is not a motion in his heart but 
is according to His will. Every thought that arises points 
to Him, and is in * obedience to the law of Christ.' 

" And the tree is known by its fruits. For, as he loves 
God, so he * keeps His commandments j ' not only some, oi 



192 CHRISTIAN PERFECTION, 

most of them, but all, from the least to the greatest. He 
is not content to * keep the whole law and offend in one 
point,' but has in all points *a conscience void of offense 
toward God and toward man.' Whatever God has forbid- 
den, he avoids ; whatever God has enjoined, he does. ' He 
runs the way of God's commandments,' now He hath set his 
heart at liberty. It is his glory and joy so to do ; it is his 
daily crown of rejoicing, to * do the will of God on earth, 
as it is done in heaven." 

"All the commandments of God he accordingly keeps, 
and that with all his might ; for his obedience is in propor- 
tion to his love, the source from whence it flows. And 
therefore, loving God with all his heart, he serves Him with 
all his strength ; he continually presents his soul and * body 
a living sacrifice, holy, acceptable to God;' entirely and 
without reserve devoting himself, all he has, all he is, to 
His glory. All the talents he has, he constantly employs 
according to his Master's will ; every power and faculty of 
his soul, every member of his body. 

"By consequence, * whatsoever he doeth, it is all to the 
glory of God.' In all his employments of every kind, he 
not only aims at this, which is implied in having a single 
eye, but actually attains it ; his business and his refresh- 
ments, as well as his prayers, all serve to this great end. 
Whether he * sit in the house, or walk by the way,' whether 
he lie down, or rise up, he is promoting, in all he speaks or 
does, the one business of his life. Whether he put on his 
apparel, or labor, or eat and drink, or divert himself from 
too wasting labor, it all tends to advance the glory of God, 
by peace and good will among men. His one invariable rule 
is this : ' Whatsoever ye do, in word or deed, do it all in the 
name of the Lord Jesus, giving thanks to God, even the 
Father through Him.' 

" Nor do the customs of the world at all hinder his * run- 



AS TAUGHT BY JOHN WESLEY. 193 

ning the race which is set before him.' He cannot, therefore, 
*lay up treasures upon earth,' no more than he can take fire 
into his bosom. He cannot speak evil of his neighbor, any 
more than he can lie either for God or man. He cannot 
utter an unkind word of anyone; for love keeps the door of 
his lips. He cannot 'speak idle words; no corrupt conver- 
sation' ever 'comes out of his mouth ;' as is all that is not 
'good to the use of edifying,' not fit to 'minister grace to 
the hearers.' But ' whatsoever things are pure, whatsoever 
things are lovely, whatsoever things are' justly 'of good 
report,' he thinks, speaks, and acts, * adorning the doctrine 
of God our Saviour in all things.' " 

These are the very words wherein I largely declared, for 
the first time, my sentiments of Christian perfection. And, 
is it not easy to see, (1.) That this is the very point at 
which I aimed all along from the year 1725 ; and more de- 
terminately from the year 1730, when I began to be homo 
unius libri, " a man of one book," regarding none, compara- 
tively, but the Bible ? Is it not easy to see, (2.) That this 
is the very same doctrine which I believe and teach at this 
day ; not adding one point, either to that inward or outward 
holiness which I maintained eight- and-thirty years ago? 
And it is the same which, by the grace of God, I have con- 
tinued to teach from that time till now ; as will appear to 
every impartial person from the extracts subjoined below. 

11. 1 do not know that any writer has made any objec- 
tion against that tract to this day ; and for some time, I did 
not find much opposition upon the head, at least, not from 
serious persons. But after a time, a cry arose, and, what 
a little surprised me, among religious men, who affirmed, 
not that I stated perfection wrong, but that, ' there is no 
perfection on earth;" nay, and fell vehemently on my 
brother and me for affirming the contrary. We scarce ex- 



194 CHRISTIAN PERFECTION, 

pected so rough, an attack from these ; especially as we were 
clear on justification by faith, and careful to ascribe the 
whole salvation to the mere grace of Gro^, But what most 
surprised us, was, that we were said to " dishonor Christ," by 
asserting that He " saveth to the uttermost ; " by maintain- 
ing He will reign in our hearts alone, and subdue all things 
to Himself. 



His Sermon on Chbistian PESf Ecnoif 

12. 1 think it was in the latter end of the year 1740, that 
I had a conversation with Dr. Gibson, then bishop of Lon 
don, at Whitehall. He asked me what I meant by perfec- 
tion. I told him without any disguise or reserve. When 1 
ceased speaking, he said, " Mr. Wesley, if this be all you 
mean, publish it to all the world. If anyone then can con- 
fute what you say, he may have free leave." I answered, 
^' My lord, I will ; " and accordingly wrote and published, 
the sermon on Christian perfection. 

In this I endeavored to show, (1.) In what sense Chris- 
tians are not, (2.) In what sense they are, perfect. 

" (1.) In what sense they are not. They are not perfect 
in knowledge. They are not free from ignorance, no, nor 
from mistake. We are no more to expect any living man 
to be infallible, than to be omniscient. They are not free 
from infirmities, such as weakness or slowness of under- 
standing, irregular quickness or heaviness of imagination. 
Such in another kind are impropriety of language, ungrace- 
f ulness of pronunciation ; to which one might add a thou- 
sand nameless defects, either in conversation or behavior. 
From such infirmities as these none are perfectly freed till 
their spirits return to God ; neither can we expect till then 
to be whoUy freed from temptation ; for ^ the servant is not 
above his master.' But neither in this sense is there any 



A8 TAUGHT BY JOHN WESLEY. 195 

absolute perfection on earth. There is no perfection of 
degrees, none which does not admit of a continual increase. 

" (2.) In what sense then are they perfect ? Observe, we 
are not now speaking of babes in Christ, but adult Christians. 
But even babes in Christ are so far perfect as not to com- 
mit sin. This St. John affirms expressly j and it cannot be 
disproved by the examples of the Old Testament. For 
what if the holiest of the ancient Jews did sometimes 
commit sin ? We cannot infer from hence, that, ' all Chris- 
tians do and must commit sin as long as they live.* 

" But does not the Scriptures say, ' A just man sinneth 
seven times a day ? ' It does not. Indeed, it says, * A just 
man f alleth seven times.' But this is quite another thing ; 
for. First, the words, a day, are not in the text. Secondly, 
here is no mention of falling into sin at all. What is here 
mentioned, is falling into temporal affliction, 

*' But elsewhere Solomon says, ^ There is no man that sin- 
neth not' Doubtless thus it was in the days of Solomon ; 
yea, and from Solomon to Christ there was then no man 
that sinned not. But whatever was the case of those under 
the law, we may safely affirm, with St. John, that, since the 
Gospel was given, ' he that is born of God sinneth not.' 

" The privileges of Christians are in no wise to be meas- 
ured by what the Old Testament records concerning those 
who were under the Jewish dispensation j seeing the fulness 
of time is now come, the Holy Ghost is now given, the 
great salvation of God is now brought to men by the reve- 
lation of Jesus Christ. The kingdom of heaven is now set 
up on earth, concerning which the Spirit of God declared of 
old time (so far is David from being the pattern or standard 
of Christian perfection), * He that is feeble among them, at 
that day, shall be as David, and the house of David shall 
be as the angel of the Lord before them,' Zech. xii. 8. 

" But the Apostles themselves committed sin ; Peter by 



196 CHRISTIAN PERFECTION, 

dissembling, Paul by his sharp contention with Barnabas. 
Suppose they did, will you argue thus: ^If two of the 
Apostles once committed sin, then all other Christians in all 
ages, do and must commit sin as long as they live ? ' Nay, 
God forbid we should thus speak. No necessity of sin was 
laid upon them ; the grace of God was surely sufficient for 
them. And it is sufficient for us at this day. 

" But St. James says, ^ In many things we offend all.' 
True: but who are the persons here spoken of? Why, 
those many masters or teachers whom God had not sent ; 
not the apostle himself, nor any real Christian. That in the 
word we, used by a figure of speech, common in all other as 
well as the inspired writings, the apostle could not possibly 
include himself, or any other true believer, appears, First, 
from the ninth verse, * Therewith bless we God, and there- 
with bless curse we men.* Surely not we apostles ! not we 
believers ! Secondly, from the words preceding the text : 
* My brethren, be not many masters,' or teachers, * knowing 
that we shall receive the greater condemnation. For in 
many things we offend all.' Wei Who ? Not the aposths 
nor true believers, but they who were to * receive the greater- 
condemnation,' because of those many offenses. Nay, 
Thirdly, the verse itself proves, that, ^ we offend all,' cannot 
be spoken either of all men or all Christians. For in it 
immediately follows the mention of a man who * offends 
not,' as the we first mentioned did; from whom therefore he 
is professedly contradistinguished, and pronounced a * per- 
fect man.' 

" But St. John himself says, ^ If we say we have no sin, 
we deceive ourselves ; ' and, ^ If we say we have not sinned, 
we make Him a liar, and His word is not in us.' 

"I answer, (1.) The tenth verse fixes the sense of the 
eighth : * If we say we have no sin,' in the former, being ex 
plained by, ^ If we say we have not sinned,' in the latter verse 



AS TAUGHT BY JOHN WESLEY. 197 

(2.) The point under consideration is not whether we have 
or have not sinned, heretofore ; and neither of these verses 
asserts that we do sin, or commit sin now. (3.) The ninth 
verse explains both the eighth and tenth : * If we confess 
our sins, he is faithful and just to forgive us our sins, and 
to cleanse us from all unrighteousness/ As if He had said, 
* I have before aflirmed. The blood of Christ cleanseth from 
all sin.' And no man can say, ' I need it not ; I have no sin 
to be cleansed from. * If we say, we have no sin,' that, * we 
have not sinned, we deceive ourselves,' and make God a liar ; 
but, ^ if we confess our sins. He is faithful and just,' not 
only ' to forgive us our sins,' but also ' to cleanse us from 
all unrighteousness,' that we may * go and sin no more.' In 
conformity, therefore, both to the doctrine of St. John, and 
the whole tenor of the New Testament, we fix this conclu- 
sion : A Christian is so far perfect, as not to commit sin. 

"This is the glorious privilege of every Christian, yea, 
though he be but a babe in Christ. But it is only of grown 
Christians it can be affirmed, they are in such a sense per- 
fect, as. Secondly, to be freed from evil thoughts and evil 
tempers. First from evil or sinful thoughts. Indeed, 
whence should they spring ? * Out of the heart of man,' 
if at all, * proceed evil thoughts.' If, therefore, the heart 
be no longer evil, then evil thoughts no longer proceed out 
of it : for * a good tree cannot bring forth evil fruit.' 

*' And as they are freed from evil thoughts, so likewise 
from evil tempers. Everyone of these can say, with St. 
Paul, * I am crucified with Christ ; nevertheless I live ; yet 
not I, but Christ liveth in me;' — words tliat manifestly 
describe a deliverance from inward as well as from outward 
sin. This is expressed both negatively, * I live not,' my evil 
nature, the body of sin is destroyed ; and positively, * Christ 
liveth in me,' and, therefore, all that is holy, and just, and 
good. Indeed, both these, 'Christ liveth in me,' and, * I live 



198 CHRISTIAN PERFECTION, 

not,' are inseparably connected. For what communion hath 
light with darkness, or Christ with Belial ? 

" He therefore, who liveth in these Christians hath * puri- 
fied their hearts by faith ; * insomuch that everyone that has 
Christ in him, * the hope of glory, purifieth himself even as 
He is pure/ He is purified from pride ; for Christ was low- 
ly in heart ; he is pure from desire and self-will ; for Christ 
desired only to do the will of the Father : and he is pure 
from anger, in the common sense of the word , for Christ 
was meek and gentle. I say, in the common sense of the 
word ; for He is angry at sin, while He is grieved for the 
sinner. He feels a displacency at every offense against 
God, but only tender compassion to the offender. 

" Thus doth Jesus save His people from their sins ; not 
only from outward sins, but from the sins of their hearts. 
*True,* say some, 'but not till death, not in this world.' 
Nay, St. John says, * Herein is our love made perfect, that 
we may have boldness in the day of judgment ; because, as 
He is, so are we in this world.' The apostle here, beyond 
all contradiction, speaks of himself and other living Chris- 
tians, of whom he flatly affirms, that not only at or after 
death, but ' in this world,' they are * as their Master.' 

" Exactly agreeable to this are his words in the first chap- 
ter : * God is light, and in Him is no darkness at alL If we 
walk in the light, as He is in the light, we have fellowship 
one with another, and the blood of Jesus Christ His Son 
cleanseth us from all sin.' And again : * If we confess our 
sins, He is faithful and just to forgive us our sins, and to 
cleanse us from all unrighteousness.' Now, it is evident the 
Apostle here speaks of a deliverance wrought in this world : 
for he saith not. The blood of Christ will cleanse (at the 
hour of death, or in the day of judgment), but it * cleanseth, 
at the time present, us living Christians * from all sin.' And 
it is equally evident, that if any sin remain, we are not 



AS TAUGHT BY JOHN WESLEY. 199 

cleansed from all sin. If any unrighteousness remain in the 
soul, it is not cleansed from all unrighteousness. Neither 
let any say that this relates to justification only, or the 
cleansing us from the guilt of sin : first, because this is con- 
founding together what the Apostle clearly distinguishes, 
who mentions, first, ^ to forgive us our sins,* and then ^ to 
cleanse us from all unrighteousness.' Secondly, because 
this is asserting justification by works, in the strongest 
sense possible ; it is making all inward, as well as all out- 
ward, holiness, necessarily previous to justification. For if 
the cleansing here spoken of is no other than the cleansing 
us from the guilt of sin, then we are not cleansed from guilt, 
that is, not justified, unless on condition of walking * in the 
light, as He is in the light.' It remains, then, that Chris- 
tians are saved in this world from all sin, from all unright- 
eousness ; that they are now in such a sense perfect, as not 
to commit sin, and to be freed from evil thoughts and evil 
tempers." 

It could not be, but that a discourse of this kind, which 
directly contradicted the favorite opinion of many, who were 
esteemed by others, and possibly esteemed themselves, some 
of the best of Christians (whereas, if these things were so, 
chey were not Christians at all), should give no small of- 
fense. Many answers or animadversions, therefore, were 
expected ; but I was agreeably disappointed. I do not know 
that any appeared j so I went quietly on my way. 

Thk Preface op His Seookd Volume op Hymi^s. 

13. Not long after, I think in the spring, 1741, we pub- 
lished a second volume of hymns. As the doctrine was still 
much misunderstood, and consequently misrepresented, 1 
judged it needful to explain yet farther upon the head 
which was done in the preface to it as follows : — 



200 CHRISTIAN PERFECTION, 

" This great gift of God, the salvation of our souls, is no 
other than the image of God fresh stamped on our hearts. 
It is a ^ renewal of believers in the spirit of their minds, 
after the likeness of Him that created them/ God hath 
now laid ' the axe unto the root of the tree, purifying their 
hearts by faith,' and 'cleansing all the thoughts of their 
hearts by the inspiration of His Holy Spirit.' Having this 
hope, that they shall see God as He is, they * purify them- 
selves even as He is pure,' and are * holy, as He thafc hath 
called them is holy, in all manner of conversation.' Not 
that they have already attained all that they shall attain, 
either are already in this sense perfect. But they daiiy ' go 
on from strength to strength, beholding' now, 'as in a glass, 
the glory of the Lord, they are changed into the same image, 
from glory to glory, by the Spirit of the Lord.' 

" And ' where the Spirit of the Lord is, there is liberty ' ; 
such liberty ' from the law of sin and death,' as the children 
Df this world will not believe, though a man declare it unto 
them. * The Son hath made them free, who are thus ' born 
of God,' from that great root of sin and bitterness, pride. 
They feel that all their * sufficiency is of God,' that it is He 
alone who ' is in all their thoughts,' and ' worketh in tJiem 
both to will and to do of His good pleasure.' They fee^ that 
' it is not they ' that ' speak, but the Spirit of ' their ' Father 
who speaketh ' in them, and that whatsoever is done by their 
hands, 'the Father who is in them. He doeth the works.' 
So that God is to them all in all, and they are nothing in 
His sight. They are freed from self-will, as desiring noth- 
ing but the holy and perfect will of God : not supplies in 
want, not ease in pain,* nor life, or death, or any creature ; 
but continually crying in their inmost soul, 'Father, Thy 
will be done.' They are freed from evil thoughts, so 'uhat 

• This l8 too strong. Our Lord Himself desired ease Id pain. He asked for 
It, only -with resignation: «' Not as I will," I desire, " but as Thou wilt." 



AS TAUGHT BY JOHN WESLEY. 201 

they cannot enter into them, no, not for a moment. Afore- 
time, when an evil thought came in, they looked up, and it 
vanished away. But now it does not come in, there being 
no room for this, in a soul which is full of God. They are 
free from wanderings in prayer. Whensoever they pour 
out their hearts in a more immediate manner before God, 
they have no thought of anything past,* or absent, or to 
come, but of God alone. In times past, they had wandering 
thoughts darting in, which yet fled away like smoke ; but 
now that smoke does not rise at all. They have no fear or 
doubt, either as to their state in general, or as to any par- 
ticular action. t The * unction from the Holy One ' teacheth 
them every hour what they shall do, and what they shall 
speak ; t nor, therefore, have they any need to reason con- 
cerning it. § They are in one sense freed from temptations ; 
for though numberless temptations fly about them, yet they 
trouble them not. || At all times their souls are even and 
calm, their hearts are steadfast and unmovable. Their 
peace, flowing as a river, * passeth all understanding,' and 
they * rejoice with joy unspeakable and full of glory.' For 
they * are sealed by the Spirit unto the day of redemption,' 
having the witness in themselves, that ^ there is laid up for ' 
them a * crown of righteousness, which the Lord will give ' 
them < in that day.' ^ 

" Not that every one is a child of the devil, till he is thus 
renewed in love : on the contrary, whoever has ^ a sure con- 
fidence in God, that, through the merits of Christ, his sins 
are forgiven,' he is a child of God, and, if he abide in Him, 
an heir of all the promises. Neither ought he in any wise 

• This is far too strong. See the sermon " On Wandering Thoughts." 

t Frequently this is the case; but only for a time. 

t For a time it may be so; but not always. 

§ Sometimes they have no need; at other times they have. 

I Sometimes they do not; at other times they do, and that grievously. 

1 Not aU who are saved from sin; many of them have not attained it jia. 



202 CHRISTIAN PERFECTION, 

to cast away his confidence, or to deny the faith he has re. 
ceived, because it is weak, or because it is * tried with fije, 
so that his soul is ^ in heaviness through manifold tempta- 
tions.' 

Not Fully Saved at CoirvEBaioif. 

" Neither dare we affirm, as some have done, that all this 
salvation is given at once. There is, indeed, an instanta- 
neous, as well as a gradual, work of God in His children ; 
and there wants not, we know, a cloud of witnesses, who have 
received, in one moment, either a clear sense of the forgive- 
ness of their sins, or the abiding witness of the Holy Spirit. 
But we do not know a single instance, in any place, of a 
person's receiving, in one and the same moment, remission 
of sins, the abiding witness of the Spirit, and a new, a clean 
heart. 

"Indeed, how God may work, we cannot tell; but the 
general manner wherein He does work, is this : those who 
once trusted in themselves that they were righteous, that 
they were rich, and increased in goods, and had need of 
nothing, are, by the Spirit of God applying His word, con- 
vinced that they are poor and naked. All the things that 
they have done are brought to their remembrance and set in 
array before them, so that they see the wrath of God hang- 
ing over their heads, and feel that they deserve the damna- 
tion of hell. In their trouble they cry unto the Lord, and 
He shows them that He hath taken away their sins, and 
opens the kingdom of Heaven in their hearts, — ^ righteous- 
ness, and peace, and joy in the Holy Ghost.' Sorrow and 
pain are fled away, and ' sin has no more dominion over ' 
them. Knowing they are justified freely through faith in 
His blood, they ' have peace with God through Jesus Christ ' ; 
they * rejoice in hope of the glory of God,' and * the love of 
Gk)d is shed abroad in their hearts.' 



AS TAUGHT BY JOKS WESLEY. 203 

What comzs SuBSEQUzirr to Co:tveb3I0!T. 

" In this peace they remain for days, or weeks, or months- 
and commonly suppose they shall not know war any more ; 
till some of their old enemies, their bosom sins, or the sin 
which did most easily beset them (perhaps anger or desire), 
assault them again, and thrust sore at them, that they may 
falL Then arises fear that they shall not endure to the 
end ; and often doubt whether God has not forgotten them, 
or whether they did not deceive themselves in thinking 
their sins were forgiven. Under these clouds, especially if 
they reason with the devil, they go mourning all the day 
long. But it is seldom long before their Lord answers for 
Himself, sending them the Holy Ghost to comfort them, to 
bear witness continually with their spirits that they are the 
children of God. Then they are, indeed, meek, and gentle, 
and teachable, even as a little child- 

DEPBAvrrr ry thk Coxvebted Heart. 

" And now first do they see the ground of their heart,* 
which God before would not disclose unto them, lest the 
soul should fail before Him, and the spirit which He had 
made. Now they see all the hidden abominations there, 
the depths of pridC; self-will, and hell ; yet having the wit^ 
ness in themselves, ^ Thou art an heir of God, a joint heir 
with Christ, even in the midst of this fiery trial ; ' which 
continually height^'.is both the strong sense they then have 
of their inability to help themselves, and the inexpressible 
hunger they feel after a full renewal in His image, in 
'righteousness and true holiness.' 



• l8 it not astonisk'ng, tbat while this book is extant, which was published 
four-and-twenty years ]»^o, any one should face me down, that this is a new 
doctrine, and what I re^ar taught before ? — [This note was first published in 
^e year 1766. — Edtt.I 



204 CHRISTIAN PERFECTION, 

The Seconi> Blessing. 

" Then God is mindful of the desire of them that fear Him, 
and gives them a single eye, and a pure heart ; He stamps 
upon them His own image and superscription ; He createth 
them anew in Christ Jesus ; He cometh unto them with His 
Son and blessed Spirit, and, fixing His abode in their souls, 
bringeth them into the ^ rest which remaineth for the people 
of God.'" 

Here I cannot but remark, (1.) That this is the strongest 
account we ever gave of Christian perfection, — indeed, too 
strong in more than one particular, as is observed in the 
notes annexed. (2.) That there is nothing which we have 
since advanced upon the subject, either in verse or prose, 
which is not either directly or indirectly contained in this 
preface. So that whether our present doctrine be right or 
wrong, it is, however, the same which we taught from the 
oeginning. 

14. I need not give additional proofs of this, by multi 
plying quotations from the volume itself. It may suffice t<\ 
cite part of one hymn only, the last in that volume : — 



Lord, I believe a rest remaiL-S, 

To all thy people known ; 
A rest where pure enjoyment reigns, 

And thou art loved alone; 

A rest where all our soul's desire 

Is fixed on things above; 
Where doubt and pain and fear expire, 

Cast out by perfect love. 

From every evil motion freed, 
(The Son hath made us free,) 

On all the powers of hell ^ e tread. 
In glorious liberty. 



AS TAUGHT BY JOHN WESLEY^ 206 

Safe in the way of life, above 

Death, earth, and hell we rise; 
We find, when perfected in love, 

Our long-sought paradise. 

Oh, that I now the rest might know, 

Believe and enter in ! 
Now, Saviour, now the power bestow, 

And let me cease from sin ! 

Remove this hardness from my heart, 

This unbelief remove ; 
To me the rest of faith impart, 

The sabbath of Thy love. 

Come, O my Saviour, come away ! 

Into my soul descend ! 
No longer from Thy creature stay, 

My author and my end. 

The bliss Thou hast for me prepared, 

No longer be delayed : 
Come, my exceeding great reward, 

For whom I first was made. 

Come Father, Son, and Holy Ghost, 

And seal me Thine abode I 
Let all I am in Thee be lost; 

Let all be lost in God I 



Can anything be more clear than, (1.) That here, also, is 
as full and high a salvation as we have ever spoken of ? 
(2.) That this is spoken of as receivable by mere faith, and 
as hindered only by unbelief ? (3.) That this faith, and 
consequently the salvation which it brings, is spoken of as 
given in an instant ? (4.) That it is supposed that instant 
may be now ? that we need not stay another moment ? that 
" now," the very " now is the accepted time ? now is the 
lay of" this full "salvation?" And, lastly, that, if any 



20(3 kjeristian perfection, 

speak otlierwise, he is the person that brings new doctrine 
among us ? 

The Peeface of His Thibd Volume of Hymns. 

15. About a year after, namely, in the year 1742, we 
published another volume of hymns. The dispute being 
now at the height, we spoke upon the head more largely 
than ever before. Accordingly, abundance of the hymns in 
this volume treat expressly on this subject. And so does 
the preface, which, as it is short, it may not be amiss to in- 
sert entire : — 

"(1.) Perhaps the general prejudice against Christian 
perfection may chiefly arise from a misapprehension of the 
nature of it. We willingly allow, and continually declare, 
there is no such perfection in this life, as implies either a 
dispensation from doing good, and attending all the ordi- 
nances of God, or a freedom from ignorance, mistake, temp- 
tation, and a thousand infirmities necessarily connected with 
flesh and blood. 

" (2.) First. We not only allow, but earnestly contend, 
that there is no perfection in this life, which implies any 
dispensation from attending all the ordinances of God, or 
from doing good unto all men while we have time, though 
' especially unto the household of faith.' We believe, that 
not only the babes in Christ, who have newly found redemp- 
tion in His blood, but those also who are ' grown up into 
perfect men,' are indispensably obliged, as often as they 
have opportunity, ' to eat bread and drink wine in remem- 
brance of Him,' and to ' search the Scriptures ; ' by fasting, 
as well as temperance, to ^keep their bodies under, and 
bring them into subjection;' and, above all, to pour out 
their souls in prayer, both secretly, and in the great congre- 
gation. 



AS TAUGHT BY JOHN WESLEY. 207 

" (3.) We secondly believe that there is no such perfection 
tn this life, as implies an entire deliverance, either from igno- 
rance, or mistake, in things not essential to salvation, or 
from manifold temptations, or from nu?xiberless infirmities, 
wherewith the corruptible body more » f less presses down 
the soul. We cannot find any ground in Scripture to sup- 
pose, that any inhabitant of a house of clay is wholly exempt 
either from bodily infirmities, or from ignorance of many 
things ; or to imagine any is incapable of mistake, or falling 
into divers temptations. 

" (4.) But whom, then, do you mean by ' one that is per- 
fect ' ? We mean one in whom is * the mind which was in 
Christ,' and who so ' walketh as Christ also walked ' ; a man 

* that hath clean hands and a pure heart,* or that is * cleansed 
from all filthiness of flesh and spirit ' ; one in whom is ' no 
occasion of stumbling,' and who, accordingly, * does not com- 
mit sin.' To declare this a little more particularly : we un- 
derstand by that Scriptural expression, ' a perfect man,' one 
in whom God hath fulfilled His faithful word, * From all 
your filthiness and from all your idols I will cleanse you : 
I will also save you from all your uncleannesses.' We un- 
derstand, hereby, one whom God hath * sanctified throughout 
in body, soul, and spirit ' ; one who * walketh in the light 
as He is in the light, in whom is no darkness at all ; the 
blood of Jesus Christ His Son having cleansed him from all 
sin.' 

" (5.) This man can now testify to all mankind, ' I am 
crucified with Christ : nevertheless I live ; yet not I, but 
Christ liveth in me.' He is ^ holy as God who called ' him 

* is holy,' both in heart and ^ in all manner of conversation.' 
He * loveth the Lord his God with all his heart,' and serveth 
him * with all his strength.' He * loveth his neighbor,' every 
man, * as himself ' ; yea, *as Christ loveth us ' ; them, in par- 
ticular, that * despitefuUy use Him and persecute Him, be- 



208 CHRISTIAN PERFECTION, 

cause they know not the Son, neither the Father.* Indeed, 
his soul is all love, filled with ^ bowels of mercies, kindness, 
meekness, gentleness, long-suffering.' And his life agreeth 
thereto, full of ^ the work of faith, the patience of hope, the 
labor of love.' ' And whatsoever ' he ' doeth either in word 
or deed,' he ' doeth it all in the name,' in the love and power, 

* of the Lord Jesus.'' In a word, he doeth ^ the will of God 
on earth, as it is done in heaven.' 

" (6.) This it is to be a perfect man, to be ' sanctified 
throughout ; ' even ^ to have a heart so all-flaming with the 
love of God' (to use Archbishop Usher's words), ^ as contin- 
ually to offer up every thought, word, and work, as a spiritual 
sacrifice, acceptable to God through Christ.' In every thought 
of our hearts, in every word of our tongues, in every work 
of our hands, to ^ show forth His praise, who hath called us 
out of darkness into His marvellous light.' that both 
we, and all who seek the Lord Jesus in sincerity, may thus 

* be made perfect in one ! '" 

He Denies Amr Chan&e of His Views. 

This is the doctrine which we preached from the begin- 
ning, and which we preach at this day. Indeed, by viewing 
it in every point of light, and comparing it again and again 
with the word of God on the one hand, and the experience 
of the children of God on the other, we saw farther into 
the nature and properties of Christian perfection. But still 
there is no contrariety at all between our first and our last 
sentiments. Our first conception of it was, it is to have 
" the mind which was in Christ," and to " walk as He 
walked ; " to have all the mind that was in Him, and always 
to walk as He walked : in other words, to be inwardly and 
outwardly devoted to God ; all devoted in heart and life. 
And we have the same conception of it now, without either 
addition or diminution. 



AS TAUGHT BY JOHN WESLEY. 209 

16. The hymns concerning it in this volume are too 
numerous to transcribe. I shall only cite a part of three : — 

Saviour from siu, I wait to prova 

That Jesus is Thy healing name; 
To lose when perfected in love, 

Whate'er I have, or can, or am; 
I stay me on Thy faithful word, 
" The servant shall be as his Lori.** 

Answer that gracious end in me 
For which Thy precious life was given; 

Kedeem from all iniquity, 
Restore, and make me meet for haa^en. 

Unless Thou purge my every stain, 

Thy suffering and my faith is vain. 

Didst Thou not die, that I might Kve, 

No longer to myself but Thee ? 
Might body, soul, and spirit give 

To Him who gave himself for me ? 
Oome then, my Master and my God, 
Take the dear purchase of Thy blood. 

Thy ovm peculiar servant claim, 
For Thy own truth and mercy's sake; 

Hallow in me Thy glorious name; 
Me for Thine own this moment take; 

And change and throughly purify; 

Thine only may I live and die. (p. 80. ) 



Chose from the world, if now I stand, 
Adom'd with righteousness Divine; 

If, brought into the promised land. 
I justly call the Saviour mine; 

The sanctifying Spirit pour. 

To quench my thirst and wash me clean^ 
Now, Saviour, let the gracious shower 

Descend, and make me pure from sin. 



210 CHRISTIAN PERFECTION^ 

Purge me from every sinful blot: 

My idols all be east aside : 
Cleanse me from every evil thought, 

From all the filth of self and pride. 

rhe hatred of the carnal mind 
Out of my flesh at once remove: 

Give me a tender heart, resign'd, 
And pure, and full of faith and love; 

Oh that I now, from sin released. 
Thy word might to the utmost prove, 

Enter into Thy promised rest; 
The Canaan of Thy perfect love I 

Now let me gain perfection's height I 
Now let me into nothing fall ; 

Be less than nothing in my sight. 
And feel that Christ is all in all. (p. 258. ^ 



Lord, I believe. Thy work of grace 

Is perfect in the soul: 
His heart is pure who sees Thy face, 

His spirit is made whole. 

From every sickness, by Thy word, 

From every foul disease. 
Saved, and to perfect health restored, 

To perfect holiness : 

He walks in glorious liberty. 

To sin entirely dead: 
The Truth, the Son hath made him free, 

And he is free indeed. 

Throughout his soul Thy glories shine, 

His soul is all renewM, 
And deck'd in righteousness Divine, 

And clothed and fiU'd with God. 



A8 TAUGHT BY JOHN WESLEY. 211 

This is the rest, the life, the peace, 

Which all Thy people prove; 
Love is the bond of perf ectness, 

And all their soul is love. 

O joyful sound of Gospel grace I 

Christ shall in me appear; 
I, even I, shall see His face, 

I shall be holy here I 

He visits now the house of clay, 

He shakes his future home; 
O wouldst Thou, Lord, on this glad day, 

Into Thy temple come! 

Come, O my Grod, Thyself reveal. 

Fill all this mighty void; 
Thou only canst my spirit fill: 

Come, O my God, my God I 

Fulfil, fulfil my large requires. 

Large as infinity! 
Give, give me all my soul desires, 

All, all that is in Theel (p. 298.) 



/he MrNTJTES OF His FiBST, Second, aito Thibd Conferences. 

17. On Monday, June 25, 1744, our first conference 
began ; six clergymen and all our preachers being present. 
The next morning we seriously considered the doctrine of 
sanctification, or perfection. The questions asked concern- 
ing it, and the substance of the answers given were as 
follows : — 

" What is it to be sanctified ? 

" To be renewed in the image of (Jod, ' in righteousness 
sind true holiness.* 
" What is implied in being a perfect Christian ? 



212 CHRISTIAN PERFECTION, 

" The loving God with all our heart, and mind, and soul 
(Deut. vi. 5). 

" Does this imply, that all inward sin is taken away ? 

*' Undoubtedly ; or how can we be said to be ^ saved from 
all our uncleannesses ? ' (Ezek. xxxvi. 29)." 

Our second conference began August 1, 1745. The next 
morning we spoke of sanctification as follows : — 

" When does inward sanctification begin ? 

" In the moment a man is justified. (Yet sin remains in 
him, yea, the seed of all sin, till he is sanctified through- 
out.) From that time a believer gradually dies to sin, and 
grows in grace. 

"/s this ordinarily given till a little before death? 

" It is not, to those who expect it no sooner. 

" But may we expect it sooner ? 

"Why not? For, although we grant, (1.) that the gener- 
ality of believers, whom we have hitherto known, were not 
so sanctified till near death ; (2.) that few of those to whom 
St. Paul wrote his Epistles were so at that time ; nor, (3.) 
he himself at the time of writing his former Epistles ; yet 
all this does not prove, that we may not be so to-day. 

" In what manner should we preach sanctification ? 

" Scarce at all to those who are not pressing forward ; to 
those who are, always by way of promise ; always drawing, 
rather than driving." 

Our third conference began Tuesday, May 26, 1746. 

In this we carefully read over the minutes of the two 
preceding conferences, to observe whether anything con- 
tained therein might be retrenched or altered on more ma- 
ture consideration. But we did not see cause to alter in any 
respect what we had agreed upon before. 

Our fourth conference began on Tuesday, June the 16thj 



AS TAUGHT BY JOHN WESLEY. 213 

1747. As several persons were present, who did not believe 
the doctrine of perfection, we agreed to examine it from the 
foundation. 

In order to this, it was asked, 

''^ How much is allowed hy our brethren who differ froTn us 
with regard to entire sanctificationf 

"They grant, (1.) That every one must be entirely sanc- 
tified in the article of death. (2.) That till then, a believer 
daily grows in grace, comes nearer and nearer to perfection. 
(3.) That we ought to be continually pressing after it, and 
to exhort all others so to do. 

" WTiat do we allow them ? 

" We grant, (1.) That many of those who have died in the 
faith, yea, the greater part of those we hare known, were 
not perfected in love, till a little before their death. (2.) 
That the term sanctified, is continually applied by St. Paul, 
to all that were justified. (3.) That by this term alone, he 
rarely, if ever, means, * saved from all sin.' (4.) That, con- 
sequently, it is not proper to use it in that sense, without 
adding the word wholly, entirely, or the like. (5.) That the 
inspired writers almost continually speak of, or to, those 
who were justified, but very rarely of, or to, those who were 
wholly sanctified. * (6.) That, consequently, it behooves us 
to speak almost continually of the state of justification; 
but more rarely, f * at least in full and explicit terms, con- 
cerning entire sanctification.' 

'^ What, then, is the point where we divide? 

^^ It is this : should we expect to be saved from all sin oe- 
fore the article of death ? 



• That i8, unto those alone, exclusive of others ; but they speak to them, 
jointly with others, almost continually. 

t More rarely, I allow; but yet in some places, very frequently, strongly, and 
explicitly. 



214 CHRISTIAN PERFECTION, 

The Doctbine Pbovbd fbom the Scbiptcjees 

" Is there any clear Scripture promise of this^ — that Gou 
tmll save tisfrom all sin ? 

" There is : 'He shall redeem Israel from all his sins,' 
Psa. cxxx. 8. 

"This is more largely expressed in the prophecy of 
Ezekiel : * Then will I sprinkle clean water upon you, and 
ye shall be clean ; from all your filthiness, and from all your 
idols, will I cleanse you ; I will also save you from all your 
uncleannesses,' xxxvi. 25, 29. No promise can be more clear. 
And to this the Apostle plainly refers in that exhortation : 
Having these promises, let us cleanse ourselves from all 
Slthiness of flesh and spirit, perfecting holiness in the fear 
of Grod,' 2 Cor. vii 1. Equally clear and express is that 
ancient promise : *' The Lord thy Grod will circumcise tny 
aeart, and the heart of thy seed, to love the Lord thy Goof 
with all thy heart and with all thy soul,' Deut. xxx. 6. 

" But does any assertion answerable to this, occur in the New 
Testament ? 

" There does, and that laid down in the plainest terms. 
So 1 John iii. 8: 'For this purpose the Son of Grod was 
manifested, that He might destroy the works of the devil ; ' 
the works of the devil, without any limitation or restriction ; 
but all sin is the work of the devil. Parallel to which, is 
the assertion of St. Paul: 'Christ loved the Church, and 
gave Himself for it, that He might present it to Himself, a 
glorious Church, not having spot or wrinkle, or any such 
thing, but that it might be holy and without blemish,' Eph. 
V. 25-27. 

" And to the same effect is his assertion in the eighth of the 
Romans, verses 5, 4 : ' God sent His Son, that the righteous- 
ness of the law might be fulfilled in us, who walk not afte? 
the flesh, but after the Spirit.' 



AS TAUGHT BY JOHN WESLEY. 215 

" Does the New Testament afford any farther ground for 
expecting to be saved from all stn ? 

" Undoubtedly it does ; both in those prayers and com- 
mands, which are equivalent to the strongest assertions. 

" What prayers do you mean ? 

** Prayers for entire sanctification ; which, were there no 
such thing, would be mere mockery of God. Such, in par- 
ticular, are, (1.) ' Deliver us from evil.' Now, when this is 
done, when we are delivered from all evil, there can be no 
sin remaining. (2.) * Neither pray X for these alone, but for 
them also who shall believe on Me through their word ; that 
they all may be one ; as Thou, Father, art in Me, and I in Thee, 
that they also may be one in us ; I in them, and Thou in 
Me, that they may be made perfect in one,' John xvii. 20-23. 
(3.) ' I bow my knees unto the God and Father of our Lord 
Jesus Christ, that He would grant you, that ye, being rooted 
and grounded in love, may be abie to comprehend, with all 
saints, what is the breadth, and length, and depth, and 
height, and to know the love of Christ, which passeth knowl- 
edge ; that ye may be filled with all the fulness of God/ 
Eph. iii. 14, etc. (4.) ' The very God of peace sanctify you 
wholly. And I pray God, your whole spirit, soul, and body, 
may be preserved blameless unto the coming of our Lord 
Jesus Christ,' 1 Thess. v. 23. 

" What command is there tc the sarne effect ? 

" (1.) * Be ye perfect, as your Father who is in heaven, is 
perfect,' Matt. v. 48. (2.) ' Thou shalt love the Lord thy 
God with all thy heart, and with all thy soul, and with all 
thy mind,' Matt. xxii. 37. But if the love of God fill all the 
heart, there can be no sin therein. 

" But how does it appear that this ts to he done before the 
article of death ? 

" From the very nature of a command, which is not given 
to the dead, but to the living. Theref oie, ' Thou shalt love 



216 CHRISTIAN PERFECTION, 

God with all thy heart/ cannot mean * Thou shalt do this 
when thou diest/ but, while thou livest. 

" (2.) From express texts of Scripture : (i.) * The grace 
of (rod. that bringeth salvation, hath appeared to all men ; 
teaching us that, having renounced ungodliness and worldly 
lusts, we should live soberly, righteously, and godly, in this 
present world ; looking for the glorious appearing of our 
Lord Jesus Christ, who gave Himself for us, that He might 
redeem us from all iniquity, and purify unto Himself a pe- 
culiar people, zealous of good works,' Titus ii. 11-14. (ii.) 
^ He hath raised up a horn of salvation for us, to perform 
the mercy promised to our fathers; the oath which He 
sware to our father Abraham, that He would grant unto us, 
that we, being delivered out of the hands of our enemies, 
should serve Him without fear, in holiness and righteousness 
before Him, all the days of our life,' Luke i. 69, etc. 

" Is there any example in Soripture, of persons who had at- 
tained to this ? 

" Yes ; St. John, and all those of whom he says, * Herein 
is our love made perfect, that we may have boldness in the 
day of judgment ; because, as He is, so are we in this world,' 
1 John iv. 17. 

" Can you show one such example now ? Where is he that 
is thus perfect? 

^^ To some that make this inquiry, one might answer, If I 
knew one here, I would not tell you ; for you do not enquire 
out of love. You are like Herod ; you only seek the young 
child to slay it. 

" But more directly we answer : There are many reasons 
why there should be few, if any, indisputable examples. 
What inconveniences would this bring on the person him- 
self, set as a mark for all to shoot at ! And how unprofit- 
able would it be to gainsayers ! * For if they hear not Moses 
and the Prophets,' Christ and His Apostles, ^ neither would 
they be persuaded though one rose Irom the dead.' 



JLto TAUGHT BY JOHN WESLEY, 217 

" Are wt not apt to have a secret distaste to any who saji 
iXey are saiedfiom all sin ? 

"It is very possible we may, and that upon several 
grounds ; partly from a concern for the good of souls, who 
may be hurt if these are not what they profess ; partly from 
i kind of implicit envy at those who speak of higher attain- 
ments than our own ; and partly from our natural slowness 
and unreadiness of heart to believe the works of God. 

" fVhy may we not continue in the joy of faith, till we ard 
perfected in love ? 

" Why indeed ? since holy grief does not quench this joy ; 
since even while we are under the cross, while we deeply 
partake of the sufferings of Christ, we may rejoice with joy 
unspeakable." 

From these extracts, it undeniably appears, not only what 
was mine and my brother's judgment, but what was the 
judgment of all the preachers in connection with us, in the 
yearg 1744, 45, 46, and 47. Nor do I remember that, in any 
one of these conferences, we had one dissenting voice ; but 
whatever doubts any one had when we met, they were all re- 
moved before we parted. 

Hymns Published in 1749. 

In the year 1749, my brother printed two volumes of 
" Hymns and Sacred Poems." As I did not see these before 
they were published, there were some things in them which 
I did not approve of. But I quite approved of the main of 
the hymns on this head ; a few verses of which are sub- 
joined ; — 

Come, Lord, be manifested here, 

And all the devil's works destroy; 
Now, without sin, in me appear, 

And fill with everlasting joy ; 
Thy beatific face display; 
Thy presence is the perfect day. (Vol. 1. p. 203.5 



CHRISTIAN PERFECTION. 

Swift to my rescue come, 

Thy own this moment seize; 
Gather my wand'ring spirit home, 

And keep In perfect peace. 

Suffer' d no more to rove 

O'er all the earth abroad. 
Arrest the pris'ner of Thy love, 

And shut me up in God! (p. 247.) 

Thy pris'ners release, vouchsafe us Thy peace; 

And our sorrows and sins in a moment shall cease. 

That moment be now! Our petition allow, 

Our present Redeemer and Comforter Thou ! ( VoL ii. p. 124. 

From this inbred sin deliver; 
Let the yoke now be broke; 
Make me Thine forever. 

Partner of Thy perfect nature, 
Let me be now in Thee 

A new, sinless creAture. (p. 156.) 

Tarn me. Lord, and turn me now, 
To Thy yoke my spirit bow; 
Grant me now the pearl to find 
Of a meek and quiet mind. 

Calm, O calm my troubled brea«t; 
Let me gain that second rest; 
From my works for ever cease. 
Perfected in holiness, (p. 168.) 

Come in this accepted hour, 

Bring Thy heavenly kingdom In! 

Fill us with the glorious power, 

liooting out the seeds of sin. (p. 162,) 

Come, Thou dear Lamb, for sinner* slain. 

Bring in the cleansing flood: 
Apply, to wash out every stain, 

Thine efficacious blood. 



AS TAVGHT BY JOHN WESLEY. 21% 

O let it sink into our soul 

Deep as the inbred sin ; 
Make every wounded spirit whole, 

And every leper clean ! (p. 171.) 

Pris'ners of hope, arise, 
And see your Lord appear; 
Lol on the wings of love he flies, 
And brings redemption near. 

Redemption in His blood 
He calls you to receive; 
* CoiLe imto Me, the pard'nmg Grod; 
Believe," He cries, "behevel" 

Jesus, to Thee we look, 
Till saved from sin's remains, 
l»eject the inbred tyrant's yoke, 
And cast away his chains. 

Our nature shall no mor© 
O'er us dominion have; 
By faith we apprehend the power, 

WTiich shall for ever save. (p. 188. > 

Jesus, our life, in us appear, 

Who daily die Thy death; 
Reveal Thys«'lf the finisher; 

Thy quick' ning Spirit breathe I 

Unfold the hidden mystery. 

The sorond gift impart; 
Reveal Thy glorious self in me. 

In every waiting heart, (p. 195.) 

In Him we have poaco. In Ilim we have power I 
Preserved by His grace Tbroiighoiit the dark hour 
In all onr temptations He keeps us, to prove 
His utmost salvation, His fulness of love. 

Prononnre the glad word, And bid us be free^ 
Ah, ha-st Thou not. Lord, A blessing for me? 
The peace 'I'liou hast given. This moment impart. 
And open Thy heaven, O I^ove, in my heart 1 (p. 324.) 



220 CHRISTIAN PERFECTION, 

A second edition of these hymns was publisLta in the 
year 1752 ; and that without any other alteration, than that 
of a few literal mistakes. 

I have been the more large in these extracts, beca ase. 
hence, it appears, beyond all possibility of exception, that 
to this day, both my brother and I maintained, (1.) That 
Christian perfection is that love of God and our neighbor, 
which implies deliverance from all sin. (2.) That thir» :3 
received merely by faith. (3.) That it is given instan- 
taneously, in one moment (4) That we are to expect it, 
not at death, but every moment; that now is the accepted 
time, now is the day of this salvation. 

"Thoughts on Chbistian Perfection," Published in 1759. 

19. At the conference in the 1759, perceiving som^ 
danger that a diversity of sentiments should insensibly steal 
in among us, we again largely considered this doctrine; anJ 
soon after I published ''Thoughts on Christian l^erfection," 
prefaced with the following advertisement : — 

" The following tract is by no mrans designed to gratify 
the curiosity of any man. It is not intt^nded to prove the 
doctrine at large, in opposition to those who explode and 
ridicule it ; no, nor to answer tlie numerous objections against 
it, which may be raised, even by serious men. All I intend 
here, is, simply to declare what are my sentiments on this 
head; what Christian i>erfection does, according to my ap- 
prehension, include, and what it does not ; and to a<.ld a few 
practical observations and directions relative to the subject. 

*' As these thoughts were at first thrown together, by way 
of question and answer, I let them continue in the same 
form. They are just the same that I have entertained for 
above twenty years. 

" What is Christian perfection ? 

**The loving God with all our heart, mind, soul, and 



AS TAUGHT BY JOEN WESLEY. 2'2\ 

strength. This implies, that no wrong temper, none con 
trary to 1 jve, remains in the soul ; and that all the thoughts, 
words, and actions, are governed by pure love, 

"Z>o you affirm that this perfection excludes cUl infirmities j 
ignorance, and mistake? 

'' I continually affirm quite the contrary, and always have 
done so. 

^^ But how can every thought^ word, and work, he governed 
by pure love, and the man be subject, at the same time, to ignor 
ance and mistake? 

" I see no contradiction here : ' A man may be filled with 
pure love, and still be liable to mistake.* Indeed, I do not 
expect to be freed from actual mistakes, till this mortal puts 
on immortality. I believe this to be a natural consequence 
of the soul's dwelling in flesh and blood. For we cannot 
now think at all, but by the mediation of those bodily 
organs which have suffered equally with the rest of oui 
frame. And hence we cannot avoid sometimes thinking 
wrong, till this corruptible shall have put on incorru])tion. 

*' But we may carry this thought farther yet. A mistake 
in judgment may possibly occasion a mistake in practice. 
For instance : Mr. Do Renty's mistake touching the nature 
of mortification, arising from jjrejudice of education, occa- 
sioned that practical mistake, his wearing an iron girdle. 
And a thousand such instances there may l)e, «ven in those 
who are in the highest state of grace. Yet, where every 
word and action springs from love, such a mistake is not 
openly a sin. However, it cannot bear the rigor of God's 
justice, but needs the atoning blood. 

" What was the judgment of all our brethren who iiet at 
Bristol in August, 1758, on this head? 

'' It was expressed in these words: (1.) Every ore may 
mistake as long as he lives. (2.) A mistake in opinion may 



222 CHRISTIAN PERFECTION, 

occasion a mistake in practice. (3.) Every such mistake is 
a transgression of the perfect law. Therefore, (4.) Every 
such mistake, were it not for the blood of atonement, would 
expose to eternal damnation. (5.) It follows, that the 
most perfect have continual need of the merits of Christ, 
even for their actual transgressions, and may say for them- 
selves, as well as for their brethren, ^ Forgive us our tres- 
passes.' 

" This easily accounts for what might otherwise seem to 
be utterly unaccountable ; namely, that those who are not 
offended when we speak of the highest degree of love, yet 
will not hear of living without sin. The reason is, they 
know all men are liable to mistake, and that in practice as 
well as in judgment. But they do not know, or do not ob- 
serve, that this is not sin, if love is the sole principle of 
action. 

" But still, if they live without sin, does not this exclude 
the necessity of a Mediator ? At least, is it not plain that 
they stand no longer in need of Christ in His priestly office ? 

" Far from it. None feel their need of Christ like these ; 
none so entirely depend upon Him. For Christ does not 
give life to the soul separate from, but in and with, Himself. 
Hence His words are equally true of all men, in whatsoever 
state of grace they are : ' As the branch cannot bear fruit of 
itself, except it abide in the vine ; no more can ye, except 
ye abide in me : without ' (or separate from) ^ me ye can do 
nothing.' 

Those Entibely Sanctified Need the Atonement. 

" In every state we need Christ in the following respects, 
(1.) Whatever grace we receive, it is a free gift from Him. 
(2.) We receive it as His purchase, merely in consideration of 
the price He paid. (3.) We have this grace, not only from 
Christ, but in Him. For our perfection is not like that of 



AS TAUGHT BY JOHN WESLEY. 223 

a tree, which flourishes by the sap derived from its own root, 
but, as was said before, like thab of a branch which, united 
to the vine, bears fruit ; but, severed from it, is dried up and 
withered. (4.) All our blessings, temporal, spiritual, and 
eternal, depend on His intercession for us, which is one 
branch of His priestly office, whereof therefore we have 
always equal need. (5.) The best of men still need Christ 
in His priestly office, to atone for their omissions, their 
short-comings (as some not improperly speak), their mis- 
takes in judgment and practice, and their defects of various 
kinds. For these are all deviations from the perfect law, 
and consequently need an atonement. Yet that they are 
not properly sins, we apprehend may appear from the words 
of St. Paul, * He that loveth, hath fulfilled the law ; for 
love is the fulfilling of the law,' Eom. xiii. 10. Now, mis- 
takes, and whatever infirmities necessarily flow from the 
corruptible state of the body, are no way contrary to love ; 
nor therefore, in the Scripture sense, sin. 

Involuntaby Tbaksgsessions and Sinless Pkbpection. 

To explain myself a little farther on this head : (1.) Not 
only sin, properly so called (that is, a voluntary transgres- 
sion of a known law), but sin, improperly so called (that is, 
an involuntary transgression of a Divine law, known or 
unknown), needs atoning blood. (2.) I believe there is no 
such perfection in this life as excludes these involuntary 
transgressions which I apprehend to be naturally consequent 
on the ignorance and mistakes inseparable from mortality. 
(3.) Therefore sinless perfection is a phrase I never use, lest 
I should seem to contradict myself. (4.) I believe, a per- 
son filled with the love of God is still liable to these invol- 
untary transgressions. (5.) Such transgressions you may 
call sins, if you please : I do not, for the reasons above 
mentioned. 



224 CHRISTIAN PERFECTION, 

" What advice would you give to those that do, and those 
that do not, call them so ? 

" Let those that do not call them sins, never think that 
themselves or any other persons are in such a state as that 
they can stand before infinite justice without a Mediator. 
This must argue either the deepest ignorance, or the highest 
arrogance and presumption. 

^' Let those who do call them so, beware how they con- 
found these defects with sins, properly so called. 

" But how will they avoid it ? How will these be distin- 
guished from those, if they are all promiscuously called 
sins ? I am much afraid, if we should allow any sins to be 
consistent with perfection, few would confine the idea to 
those defects concerning which only the assertion could be 
true. 

" But how can a liableness to mistake consist with perfect 
love ? Is not a person who is perfected in love every moment 
under its influence ? And can any mistake flow from pure 
love? 

"I answer, (1.) Many mistakes may consist with pure 
love ; (2.) Some may accidentally flow from it : I mean, 
love itself may incline us to mistake. The pure love of our 
neighbor, springing from the love of God, thinketh no evil, 
believeth and hopeth all things. Now, this very temper, 
unsuspicious, ready to believe and hope the best of all men, 
may occasion our thinking some men better than they really 
are. Here then is a manifest mistake, accidentally flowing 
from pure love. 

^^ How shall we avoid setting perfection too high or too 
low? 

" By keeping to the Bible, and setting it just as high as 
the Scripture does. It is nothing higher and nothing lower 
than this, — the pure love of God and man ; the loving God 



AS TAUGHT BY JOHN WESLEY, 226 

with all our heart and soul, and our neighbor as ourselves. It 
is love governing the heart and life, running though all our 
tempers, words, and actioiis. 

On Pbofessing Holinesb. 

" Suppose one had attained to this, would you advise him 
to speak of it ? 

At first perhaps he would scarce be able to refrain, the 
fire would be so hot within him ; his desire to declare the 
loving-kindness of the Lord carrying him away like a tor- 
rent. But afterward he might ; and then it would be advis- 
able, not to speak of it to them that know not God (it is 
most likely, it would only provoke them to contradict and 
blaspheme) ; nor to others, without some particular reason, 
without some good in view. And then he should have 
especial care to avoid all appearance of boasting ; to speak 
with the deepest humility and reverence, giving all the glory 
to God. 

" But would it not he better to be entirely silent, not to speak 
of %t at all ? 

"By silence, he might avoid many crosses, which will 
naturally and necessarily ensue, if he simply declare, even 
among believers, what God has wrought in his soul. If, 
therefore, such a one were to confer with flesh and blood, 
he would be entirely silent. But this could not be done 
with a clear conscience : for undoubtedly he ought to speak. 
Men do not light a candle to put under a bushel ; much less 
does the all-wise God. He does not raise such a monument 
of his power and love, to hide it from all mankind. Eather, 
he intends it as a general blessing to those who are simple 
of heart. He designs thereby, not barely the happiness of 
that individual person, but the animating and encouraging 
others to follow after the same blessing. His will is, * that 
many shall see it ' and rejoice, ' and put their trust in the 



226 CHRISTIAN PERFECTION, 

Lord.' Nor does anjrthing under heaven more quicken the 
desires of those who are justified, than to converse with 
those whom they believe to have experienced a still higher 
salvation. This places that salvation full in their view, and 
increases their hunger and thirst after it; an advantage 
which must have been entirely lost, had the person so saved 
buried himself in silence. 

" But is there no way to prevent these crosses which usually 
fall on those who speak of being thus saved ? 

" It seems they cannot be prevented altogether, while so 
much of nature remains even in believers. But something 
might be done, if the preacher in every place would, (1.) 
Talk freely with all who speak thus; and, (2.) Labor to 
prevent the unjust or unkind treatment of those in favor of 
whom there is reasonable proof. 

Thb Evtdewcks of Bkino Entirilt SAiTcnriED. 

" What is reasonable proof? How may we certainly know 
one tha^ is saved from all sin ? 

** We cannot infallibly know one that is thus saved (nor 
even one that is justified), unless it should please God 
to endow us with the miraculous discernment of spirits. 
But we apprehend those would be suflBcient proofs to any 
reasonable man, and such as would leave little room to 
doubt either the truth or depth of the work : (1.) If we 
had clear evidence of his exemplary behaviour for some 
time before this supposed change. This would give us 
reason to believe, he would not * lie for God,* but speak 
neither more nor less than he felt ; (2.) If he gave a dis- 
tinct account of the time and manner wherein the change 
was wrought, with sound speech which could not be re 
proved; and, (3.) If it appeared that all his subsequent 
words and actions were holy and unblamable. 



AS TAUGHT BY JOHN WESLEY. 227 

" The short of the matter is this ; (1.) I have abundant 
reason to believe this person will not lie ; (2.) He testifies be- 
fore God, < I feel no sin, but all love ; I pray, rejoice, and give 
thanks without ceasing ; and I have as clear an inward wit- 
ness, that I am fully renewed, as that I am justified/ Now, 
if I have nothing to oppose to this plain testimony, I ought 
in reason to believe it. 

" It avails nothing to object, ^ But I know several things 
wherein he is quite mistaken.' For it has been allowed, 
that all who are in the body are liable to mistake ; and that 
a mistake in judgment may sometimes occasion a mistake 
in practice ; though great care is to be taken that no ill use 
be made of this concession. For instance : Even one that 
is perfected in love may mistake with regard to another 
person, and may think him, in a particular case, to be more 
or less faulty than he really is. And hence he may speak 
CO him with more or less severity than the truth requires. 
And in this sense (though that be not the primary meaning 
of St. James), ^ in many things we offend all.' This, there- 
fore, is no proof at all, that the person so speaking is not 
perfect. 

" BiU is it not a proof, if he is surprised or fluttered by a 
noise, a fall, or some sudden danger? 

" It is not ; for one may start, tremble, change color, oi 
be otherwise disordered in body, while the soul is calmly 
stayed on God, and remains in perfect peace. Nay, the 
mind itself may be deeply distressed, may be exceeding 
sorrowful, may be perplexed and pressed down by heaviness 
and anguish, even to agony, while the heart cleaves to God 
by perfect love, and the will is wholly resigned to Him. 
Was it not so with the Son of God Himself? Does anj 
child of man endure the distress, the anguish, the atgonj 
which He sustained ? And yet He knew no sin. 



228 CHRISTIAN PERFECTION, 

" But can any one who has a pure heart prefer pleasing to 
unpleasing food ; or use any pleasure of sense which is not 
strictly necessary? If sOy how do they differ from others? 

^' The difference between these and others in taking pleas- 
ant food is, (1.) They need none of those things to make 
them happy ; for they have a spring of happiness within. 
They see and love God. Hence they rejoice evermore, and 
in everything give thanks. (2.) They may use them, but 
they do not seek them. (3.) They use them sparingly, and 
not for the sake of the thing itself. This being premised, we 
answer directly, — ' Such a one may use pleasing food without 
the danger which attends those who are not saved from sin. 
He may prefer it to an unpleasing, though equally whole- 
some food, as a means of increasing thankfulness, with a 
single eye to God, who giveth us all things richly to enjoy. 
On the same principle, he may smell to a flower, or eat a 
bunch of grapes, or take any other pleasure which does not 
lessen but increase his delight in God. Therefore, neither 
can we say that one perfected in love would be incapable of 
marriage, and of worldly business ; if he were called there- 
to, he would be more capable than ever; as being able to 
do all things without hurry or carefulness, without any dis- 
traction of spirit. 

" But if two perfect Christians had children^ how could they 
be bom in sin, since there was none in the parents ? 

It is a possible, but not a probable case. I doubt whether 
it ever was or ever will be. But waiving this, I answer, 
^ Sin is entailed upon me, not by immediate generation, but 
by my first parent.' * In Adam all died ; by the disobedi- 
ence of one, all men were made sinners ; ' all men, without 
exception, who were in his loins when he ate the forbidden 
fmit, 

*' We have a remarkable case of this in gardening ; grafts 



AS TAUGHT BY JOHN WESLEY. 229 

on a crab stalk bear excellent fruit ; but sow the kernels of 
this fruit, and what will be the event ? They produce as 
mere crabs as ever were eaten. 

The Outwabd Life of the Regenebate and Entlbely Sahc- 
tified the same. 

" But what does the perfect one do more than others ? more 
than the common believers ? 

" Perhaps nothing ; so may the providence of God have 
hedged him in by outward circumstances. Perhaps not 
so much; though he desires and longs to spend and be 
spent for God ; at least, not externally : he neither speaks 
so many words, nor does so many works. As neither did 
our Lord Himself speak so many words, or do so many, no, 
nor so great works, as some of His apostles, John xiv. 12. 
But what then ? This is no proof that he has not more 
grace ; and by this God measures the outward work. Hear 
ye Him : * Verily, I say unto you, this poor widow has cast 
in more than them all.' Verily, this poor man, with his few 
broken words, hath spoken more than them all. Verily, 
this poor woman, that hath given a cup of cold water, hath 
done more than them all. Oh, cease to ' judge according to 
appearance/ and learn to * judge righteous judgment !' 

" But is not this a proof against himy — I feel no power 
either in his words or prayer ? 

" It is not : for perhaps that is your own fault. You are 
not likely to feel any power therein, if any of these hin- 
drances lie in the way : (1.) Your own deadness of soul. 
The dead Pharisees felt no power even in His words who 
' spake as never man spake.' (2.) The guilt of some unre- 
pented sin lying upon the conscience. (3.) Prejudice to- 
ward him of any kind. (4.) Your not believing that state 
to be attainable wherein he professes to be. (5.) Unreadi- 



1^30 CHRISTIAX PERFECTION, 

ness to think or own he has attained it. (6.) Overvaluing 
or idolizing him. (7.) Overvaluing yourself and your own 
judgment. If any of these is the case, what wonder is it 
that you feel no power in anything he says ? But do not 
others feel it ? If they do, your argument falls to the 
ground. And if they do not, do none of these hindrances 
lie in their way too ? You must be certain of this before 
you can build any argument thereon ; and even then your 
argument will prove no more than that grace and gifts do 
not always go together. 

" ' But he does not come up to my idea of a perfect Chris- 
tian,' And perhaps no one ever did, or ever will. For 
your idea may go beyond, or at least beside the Scriptural 
account It may include more than the Bible includes 
therein, or, however, something which that does not include. 
Scripture perfection is, pure love filling the heart, and 
governing all the words and actions. If your idea includes 
anything more or anything else, it is not Scriptural ; and 
then no wonder, that a Scripturally perfect Christian does 
not come up to it. 

"I fear many stumble on this stumbling-block. They 
include as many ingredients as they please not according to 
Scripture but their own imagination, in their idea of one 
that is perfect ; and then readily deny anyone to be such 
who does not answer that imaginary idea. 

"The more care should we take to keep the simple, 
Scriptural account continually in our eye. Pure love 
reigning alone in the heart and life, — this is the whole of 
Scriptural perfection. 

The Sfxbit Wxtjtesses to cue SAycrmcATioN as Cleably as 

He does to OUE JuSTIFICATIOy. 

^^When *nay a person judge hirruelft^ have attained this? 
" When, after having been convinced of inbred sin, by a 



A2j TAUGHT BY JOILS WESLIIT. 231 

far deeper and clearer conviction than that he experienced 
before justification, and after having experienced a gradual 
mortification of it, he experiences a total death to sin, and 
an entire renewal in the love and image of Grod, so as to re- 
joice evermore, to praj without ceasing, and in everything 
to give thanks. Xot that *to feel all love and no sin* is a 
sufficient proof. Several have experienced this for a time 
before their souls were fully renewed- None, therefore, 
ought to believe that the work is done, till there is added 
the testimony of the Spirit, witnessing his entire sanctifica- 
tion, as clearly as his justification. 

We may be Deceived. 

"But whenct is it, that some imagine they are thus sancti- 
fied, when in reality they art not ? 

It is hence ; they do not judge by all the preceding marks, 

but either by part of them, or by others that are ambiguous. 
But I know no instance of a person attending to them all, 
and yet deceived in this matter. I believe there can be none 
in the world. If a man be deeply and fully convinced, after 
justification, of inbred sin ; if he then experience a gradual 
mortification of sin, and afterward, an entire renewal in 
the image of God; if to this change, immensely greater 
than that wrought when he was justified, be added a clear, 
direct witness of the renewal ; I judge it as impossible this 
man should be deceived herein, as that God should lie. And 
if one whom I know to be a man of veracity, testify these 
things to me, I ought not, without some sufficient reason, to 
reject his testimony. 

GBADrAL OB ly 5TA^rrJL2rEOUS ? 

"Is this death to sin, and renewal in hi-e, gradual <yr in 
stantaneous ? 
'• A man may be dying for some time ; yet he does not, 



232 CHRISTIAN PERFECTION, 

properly speaking, die, till the soul is separated from the 
body ; and in that instant, he lives the life of eternity. In 
like manner, he may be dying to sin for some time ; yet he 
is not dead to sin, till sin is separated from his soul ; and in 
that instant, he lives the full life of love. And as the change 
undergone, when the body dies, is of a different kind, and 
infinitely greater than any we had known before, yea, such 
as till then, it is impossible to conceive; so the change 
wrought, when the soul dies to sin, is of a different kind, 
and infinitely greater than any before, and than any can con- 
ceive, till he experiences it. Yet he still grows in grace, in 
the knowledge of Christ, in the love and image of God ; and 
will do so, not only till death, but to all eternity. 

" How are we to wait for this change ? 

" Not in careless indifference, or indolent inactivity ; but 
in vigorous, universal obedience, in a zealous keeping of all 
the commandments, in watchfulness and painfulness, in de- 
nying ourselves, and taking up our cross daily ; as well as 
in earnest prayer and fasting, and a close attendance on all 
the ordinances of God. And if any man dream of attaining 
it any other way (yea, or of keeping it when it is attained, 
when he has received it even in the largest measure), he 
deceiveth his own soul. It is true, we receive it by simple 
faith ; but God does not, will not, give that faith, unless 
we seek it with all diligence, in the way which He hath 
ordained. 

"This consideration may satisfy those who enquire, why 
so few have received the blessing. Enquire how many are 
seeking it in this way ; and you have a sufiB.cient answer. 

"Prayer especially is wanting. Who continues instant 
thereiu ? Who wrestles with God for this very thing . 
So, 'ye have not, because ye ask not; or because ye ask 
amiss,* namely, that you may be renewed before you die. 



AS TAUGHT BY JOHN WESLEY. 233 

Before you die I Will that content you ? Nay, but ask that 

it may be done now ; to-day, while it is called to-day. Do 

not call this * setting God a time/ Certainly, to-day is His 

time, as well as to-morrow. Make haste, man, make haste ! 

Let 

Thy soul break out in strong desire 

The perfect bliss to prove; 
Thy longing heart be all on fire 

To be dissolved in love! 

^^ But may we not continue in peace and joy. till we are per- 
fected in love ? 

"Certainly we may; for the kingdom of God is not 
divided against itself; therefore, let not believers be dis- 
couraged from * rejoicing in the Lord always.' And yet we 
may be sensibly pained at the sinful nature that still re- 
mains in us. It is good for us to have a piercing sense of 
this, and a vehement desire to be delivered from it. But 
this should only incite us the more zealously to fly every 
moment to our strong Helper, the more earnestly to ^ press 
forward to the mark, the prize of our high calling in Christ 
Jesus. And when the sense of our sin most abounds, the 
sense of His love should much more abound. 

How TO Treat Those who Peofess Holiness. 

" How should we treat those who think they have attained ? 

" Examine them candidly, and exhort them to pray fer- 
vently, that God would show them all that is in their hearts. 
The most earnest exhortations to abound in every grace, and 
the strongest cautions to avoid all evil, are given throughout 
the New Testament, to those who are in the highest state of 
grace. But this should be done with the utmost tenderness ; 
and without any harshness, sternness, or sourness. We 
should carefully avoid the very appearance of anger, unkiud- 
ness, or contempt. Leave it to Satan thus to tempt, and to 



234 CHRISTIAN PERFECTION, 

his children to cry out, * Let us examine him with despite- 
fulness and torture, that we may know his meekness, and 
prove his patience/ If they are faithful to the grace given, 
they are in no danger of perishing thereby ; no, not if they 
remain in that mistake till their spirit is returning to Grod. 

" But what hurt can it do to deal harshly with them ? 

" Either they are mistaken, or they are not. If they are^ 
it may destroy their souls. This is nothing impossible, no, 
nor improbable. It may so enrage or so discourage them, 
that they will sink and rise no more. If they are not 
mistaken, it may grieve those whom Grod has not grieved, 
and do much hurt unto our own souls. For, undoubtedly, 
he that toucheth them, toucheth, as it were, the apple of 
God's eye. If they are indeed, full of His Spirit, to behave 
unkindly or contemptuously to them, is doing no little 
despite to the Spirit of grace. Hereby, likewise, we feed and 
increase in ourselves evil surmising, and many wrong tem- 
pers. To instance only in one : What self-sufficiency is this, 
to set ourselves up for inquisitors-general, for peremptory 
judges in these deep things of Grod ! Are we qualified for 
the office ? Can we pronounce, in all cases, how far infirm- 
ity reaches ? what may, and what may not, be resolved into 
it ? what may, in all circumstances, and what may not, 
consist with perfect love ? Can we precisely determine, 
how it will influence the look, the gesture, the tone of the 
voice ? If we can, doubtless we are ' the men, and wisdom 
shall d^e with us.' 

" But if they are displeased at our not believing ihem^ is 
not this a fuU proof against them ? 

" According as that displeasure is. If they are angry, it 
is a proof against them ; if they are grieved, it is not They 
ought to be grieved, if we disbelieve a real work of God, 
and thereby deprive ourselves of the advantage we might 



AS TAUGHT BY JOHX WESLEY. 235 

nave received from it. And we may easily mistake this 
grief for anger, as the outward expressions of both are much 
alike. 

^^ But is it not well to find out those who fan^ they have 
attained, when they have not? 

" It is well to do it by mild, loving examinatiom But it 
is not well to triumph even over these. It is extremely 
wrong, if we find such an instance, to rejoice as if we had 
found great spoils. Ought we not rather to grieve, to ba 
deeply concerned, to let our eyes run down with tears? 
Here is one who seemed to be a Living proof of Grod's power 
to save to the uttermost ; but, alas ! it is not as we hoped. 
He is weighed in the balance, and found wanting ! And is 
this matter of joy ? Ought we not to rejoice a thousand 
times more, if we can find nothing but pure love ? 

" ^ But he is deceived.' What then ? It is a harmless 
mistake, while he feels nothing but love in his heart It is 
a mistake which generally argues great grace, a high degree 
both of holiness and happiness. This should be a matter of 
real joy to all that are simple of heart ; not the mistake it- 
self, but the height of grace which for a time occasions it. 
I rejoice that this soul is always happy in Christ, always 
full of prayer and thanksgiving. I rejoice that he feels no 
unholy temper, but the pure love of Grod continually. And 
I will rejoice, if sin is suspended till it is totally destroyed. 

"75 there no danger then in a man's being thus deceived? 

" Not at the time that he feels no sin. There was danger 
before, and there will be again when he comes into fresh 
trials. But so long as he feels nothing but love animating 
ail his thoughts, and words, and actions, he is in no danger ; 
he is not only happy, but safe, ' under the shadow of tne 
Almighty ; ' and, for God's sake, let him continue in thac 
.ove as long as he can. MeajitLme, you may do well to waru 



236 CHRISTIAN PERFECTION, 

him of the danger that will be, if his love grow cold and 
sin revive ; even the danger of casting away hope, and sup- 
posing, that because he hath not attained yet, therefore he 
never shall. 

" But what, if none have attained it yet ? TVhat, if all 
who think so are deceived 7 

"Convince me of this, and I will preach it more. But 
understand me right ; I do not build any doctrine on this or 
that person. This or any other man may be deceived, and 
I am not moved. But, if there are none made perfect yet, 
God has not sent me to preach perfection. 

" Put a parallel case. For many years I have preached, 
* There is a peace of God which passeth all understanding.' 
Convince me that this word has fallen to the ground ; that 
in all these years none have attained this peace ; that there 
is no living witness of it at this day ; and I will preach it 
no more. 

" * Oh, but several persons have died in that peace.' Per- 
haps so ; but I want living witnesses. I cannot, indeed, be 
infallibly certain that this or that person is a witness ; but 
if I were certain there are none such, I must have done with 
this doctrine. 

" * You misunderstand me. I believe some who died in 
this love, enjoyed it long before their death. But I was not 
certain that their former testimony was true till some hours 
before they died.' 

" You had not an infallible certainty then : and a reason 
able certainty you might have had before ; such a certainty 
as as might have quickened and comforted your own soul, 
and answered all other Christian purposes. Such a certainty 
as this any candid person may have, suppose there be any 
living witness, by talking one hour with that person m the 
and fear of God. 



AS TAUGHT BY JOHN WESLEY. 237 

" 3ut what does it signify whether any have attained it or 
jio, seeing so many scriptures witness for it ? 

" If I were convinced that none in England had attained 
what has been so clearly and strongly preached by such a 
number of preachers, in so many places, and for so long a 
time, I should be clearly convinced that we had all mistaken 
the meaning of those Scriptures; and, therefore, for the 
time to come, I too must teach that ' sin will remain till 
death/" 

Fanaticism was Manifest m London in 1762. 

20. In the year 1762, there was a great increase of the 
work of God in London. Many, who had hitherto cared for 
none of these things, were deeply convinced of their lost es- 
tate ; many found redemption in the blood of Christ ; not a few 
backsliders were healed ; and a considerable number of per- 
sons believed that God had saved them from all sin. Easily 
foreseeing that Satan would be endeavoring to sow tares 
among the wheat, I took much pains to apprize them of the 
danger, particularly with regard to pride and enthusiasm. 
And while I stayed in town, I had reason to hope they con- 
tinued both humble and sober-minded. But almost as soon 
as I was gone, enthusiasm broke in. Two or three began to 
take their own imaginations for impressions from God, and 
thence to suppose that they should never die ; and these, 
laboring to bring others into the same opinion, occasioned 
much noise and confusion. Soon after, the same persons, 
with a few more, ran into other extravagances ; fancying 
they could not be tempted ; that they should feel no more 
pain ; and that they had the gift of prophecy, and of dis- 
cerning of spirits. At my return to London, in autumn, 
some of them stood reproved ; but others were got above in 
struction. Meantime, a flood of reproach came upon me 
almost from every quarter ; from themselves, because I was 



238 CHRISTIAN PERFECTION, 

checking them on all occasions ; and from others, because 
they said, I did not check them. However, the hand of the 
Lord was not stayed, but more and more sinners were con- 
vinced; while some were almost daily converted to God, 
and others enabled to love him with all their heart. 

21. About this time, a friend at some distance from Lon* 
don wrote to me as follows : — 

" Be not over alarmed that Satan sows tares among the 
wheat of Christ. It ever has been so, especially on any re- 
markable outpouring of His Spirit ; and ever will be so, till 
he is chained up for a thousand years. Till then he will 
always ape, and endeavor to counteract, the work of the Spirit 
of Christ. 

" One melancholy effect of this has been, that a world 
who is always asleep in the arms of the evil one, has 
ridiculed every work of the Holy Spirit. 

" But what can real Christians do ? Why, if they would 
act worthy of themselves, they should, (1.) Pray that every 
deluded soul may be delivered; (2.) Endeavor to reclaim 
them in the spirit of meekness ; and, lastly, take the utmost 
care, both by prayer and watchfulness, that the delusion of 
others may not lessen their zeal in seeking after that uni- 
versal holiness of soul, body, and spirit, ^ without which no 
man shall see the Lord.' 

*' Indeed, this complete new creature is mere madness to 
a mad world. But it is, notwithstanding, the will and wis- 
dom of God. May we all seek after it ! 

"But some who maintain this doctrine in its full extent 
are too often guilty of limiting the Almighty. He dis- 
penses His gifts just as He pleases ; therefore, it is neither 
wise nor modest to affirm that a person must be a believer 
for any length of time before he is capable of receiving a 
a high degree of the Spirit of holiness. 

" God's usual method is one thing, but His sovereign pleas- 



AS TAUGHT BY JOHN WESLEY. 239 

are is another. He has wise reasons both for hastening and 
retarding His work. Sometimes He comes suddenly, and 
unexpected; sometimes, not till we have long looked for 
Him. 

" Indeed, it has been my opinion for many years, that one 
great cause why men make so little improvement in the 
Divine life is their own coldness, negligence, and unbelief. 
And yet I here speak of believers. 

" May the Spirit of Christ give us a right judgment in all 
things, and * fill us with all the fulness of God ; ' that so 
we may be * perfect and entire, wanting nothing.* 

22. About the same time, five or six honest enthusiasts 
foretold the world was to end on the 28th of February. I 
immediately withstood them, by every possible means, both 
in public and private. I preached expressly upon the sub- 
ject, both at West Street and Spitalfields. I warned the 
society, again and again, and spoke severally to as many as 
I could ; and I saw the fruit of my labor. They made ex- 
ceeding few converts. I believe scarce thirty in our whole 
society. Nevertheless, they made abundance of noise, gave 
huge occasion of offense to those who took care to improve 
to the uttermost every occasion against me, and greatly in- 
creased both the number and courage of those who opposed 
Christian perfection. 

Queries to Those who DEmr Perfection Attainable in 
THIS Life. 

23. Some questions now published by one of these, in- 
duced a plain man to write the following — 

" Queries, humbly proposed to those who deny perfection 
to be attainable in this life. 

" (1.) Has there not been a larger measure of the Holy 
Spirit given under the Grospel, than under the Jewish dis- 



< 



240 CHRISTIAN PERFECTION, 

pensation ? If not, in what sense was the Spirit not given 
before Christ was glorified ? John vii. 39. 

"(2.) Was that ^ glory which followed the sufferings of 
Christ,' 1 Peter i. 11, an external glory, or an internal, viz., 
the glory of holiness ? 

" (3.) Has God anywhere in Scripture commanded us 
more than He has promised to us ? 

" (4.) Are the promises of Grod respecting holiness to be 
fulfilled in this life, or only in the next ? 

" (5.) Is a Christian under any other laws than those 
which God promises to ' write in our hearts ' ? Jer. xxxi. 31, 
etc. ; Heb. viii. 10. 

" (6.) In what sense is * the righteousness of the law ful- 
filled in those who walk not after the flesh, but after the 
Spirit ' ? Eom. viii. 4. 

" (7.) Is it impossible for any one in this life to ' love 
God with all his heart, and mind, and soul, and strength ' ^ 
And is the Christian under any law which is not fulfilled ii 
this love ? 

"(8.) Does the soul's going out of the body effect its 
purification from indwelling sin? 

" (9.) If so, is it not something else, not * the blood of 
Christ, which cleanseth ' it * from all sin ' ? 

" (10.) If His blood cleanseth us from all sin, while the 
soul and body are united, is it not in this life ? 

" (11.) If when that union ceases, is it not in the next ? 
And is not this too late ? 

" (12.) If in the article of death ; what situation is the 
soul in, when it is neither in the body nor out of it ? 

" (13.) Has Christ anywhere taught us to pray for what 
He never designs to give ? 

" (14.) Has He not taught us to pray, * Thy will be done 
on earth, as it is done in heaven ? ' And is it not done per- 
fectly in heaven ? 



A3 TAUGHT BY JOHN WESLEY. 241 

" (15.) If SO, has He not taught us to pray for perfection 
on earth ? Does He not then design to give it ? 

" (16.) Did not St. Paul pray according to the will of God, 
when he prayed that the Thessalonians might be * sanctified 
wholly, and preserved ' (in this world, not the next, unless 
he was praying for the dead) ^ blameless in body, soul, and 
spirit, unto the coming of Jesus Christ ? ^ 

" (17.) Do you sincerely desire to be freed from indwelling 
sin in this life ? 

" (18.) If you do, did not God give you that desire ? 

" (19.) If so, did He not give it you to mock you, since it 
is impossible it should ever be fulfilled ? 

" (20.) If you have not sincerity enough even to desire it, 
are you not disputing about matters too high for you ? 

" (21.) Do you ever pray God to ^ cleanse the thoughts of 
jour heart, that you * may perfectly love Him ? ' 

" (22.) If you neither desire what you ask, nor believe it 
attainable, pray you not as a fool prayeth ? 

" God help thee to consider these questions calmly and 
impartially ! " 

Some Witztesbes. 

24. In the latter, end of this year, God called to Himself 
that burning and shining light, Jane Cooper. As she was 
both a living and a dying witness of Christian perfection, it 
will not be at all foreign to the subject to add a short 
account of her death, with one of her own letters, containing 
a plain and artless relation of the manner wherein it pleased 
God to work that great change in her soul : — 

Mat 2, 1761. 

"I believe, while memory remains in me, gratitude will 

continue. From the time you preached on Gal. v. 5, I saw 

clearly the true state of my soul. That sermon described 

my heart, and what it wanted to be ; namely, truly happy 



242 CHRISTIAN PERFECTION, 

You read Mr. M ^'s letter, and it described the religion 

which I desired. From that time the prize appeared in 
view, and I was enabled to follow hard after it. I was kept 
watching unto prayer, sometimes in much distress, at other 
times in patient expectation of the blessing. For some days 
before you left London, my soul was stayed on a promise I 
had applied to me in prayer : * The Lord whom ye seek shall 
suddenly come to His temple.' I believed He would, and 
that He would sit there as a refiner's fire. The Tuesday 
after you went, I thought I could not sleep unless He ful- 
filled His word that night. I never knew, as I did then, the 
force of these words : * Be still, and know that I am God.' 
I became nothing before Him, and enjoyed perfect calmness 
in my soul. I knew not whether He had destroyed my sin ; 
but I desired to know, that I might praise Him. Yet I soon 
found the return of unbelief, and groaned, being burdened. 
On Wednesday, I went to London, and sought the Lord 
without ceasing. I promised, if He would save me from 
sin, I would praise Him. I could part with all things, so I 
might win Christ. But I found all these pleas to be nothing 
worth ; and that if He saved me, it must be freely, for His 
own name's sake. On Thursday, I was so much tempted 
that I thought of destroying myself, or never conversing 
more with the people of God ; and yet I had no doubt of 
His pardoning love ; but, — 

' 'Twas worse than death my God to love, 
And not my God alone.' 

On Friday, my distress was deepened. I endeavored to 
pray, and could not. I went to Mrs. D., who prayed for 
me, and told me it was the death of nature. I opened the 
Bible on, * The fearful and unbelieving shall have their part 
in the lake which burneth with fire and brimstone.' I could 
not bear it. I opened again, on Mark xvi. 6, 7 : * Be not 



AS TAUGHT BY JOHN WESLEY, 243 

afErighted ; ye seek Jesus of Nazareth. Go your way ; tell 
His disciples He goeth before you into Galilee; there ye 
shall see Him.' I was encouraged, and enabled to pray, be- 
lieving I should see Jesus at home. I returned that night, 
and found Mrs. G. She prayed for me ; and the predesti- 
narian had no plea but, ' Lord, thou art no respecter of per- 
sons.' He proved He was not, by blessing me. I was in a 
moment enabled to lay hold on Jesus Christ, and found sal- 
vation by simple faith. He assured me, the Lord, the King, 
was in the midst of me, and that I should see evil no more. 
I now blessed Him who had visited and redeemed me, and 
was become my * wisdom, righteousness, sanctification, and 
redemption.' I saw Jesus altogether lovely ; and knew He 
was mine in all His offices. And, glory be to Him, He now 
reigns in my heart without a rival. I find no will but His. 
I feel no pride; nor any affection but what is placed on 
Him. I know it is by faith I stand ; and that watching 
unto prayer must be the guard of faith. I am happy in 
God this moment, and I believe for the next. I have often 
read the chapter you mention (1 Cor. xiii.), and compared 
my heart and life with it. In so doing, I feel my short- 
comings, and the need I have of the atoning blood. Yet I 
dare not say I do not feel a measure of the love there de- 
scribed, though I am not all I shall be. I desire to be lost 
in that * love which passeth knowledge.' I see * the just 
shall live by faith'; and unto me, who am less than the 
least of all saints, is this grace given. If I were an arch- 
angel, I should veil my face before Him, and let silence 
speak His praise ! " 

The following account was given by one who was an eye 
and ear witness of what she relates : — 

" (1.) In the beginning of November, she seemed to have 
a foresight of what was coming upon her, and used fre- 
quently to sing these words : — 



244 CHRISTIAN PERFECTION, 

* WbeiL pain o'er this weak flesh prevails, 
With lamb-like patience arm my breast.' 

And when she sent to me, to let me know she was ill, she 
wrote in her note, ^I suffer the will of Jesus ; all He sends 
is sweetened by His love. I am as happy as if I heard a 
voice say : — 

* For me my elder brethren stay, 
And angels beckon me away, 
And Jesus bids me come I ' 

" (2.) Upon my telling her, * I cannot choose life or death 
for you,' she said, * I asked the Lord, that, if it was His will, 
I might die first. And He told me, you should survive me, 
and that you should close my eyes.' When we perceived it 
was the small-pox, I said to her, * My dear, you will not be 
frightened if we tell you what is your distemper.' She 
said, * I cannot be frighted at His will.' 

" (3.) The distemper was soon very heavy upon her ; bu\ 
so much the more was her faith strengthened. Tuesday, 
November 16, she said to me, ' I have been worshipping be 
fore the throne in a glorious manner ; my soul was so let 
into God ! ' I said, ^ Did the Lord give you any particular 
promise ? ' ' No,' replied she ; * it was all 

* That sacred awe that dares not move, 
And all the silent heaven of love.' 

" (4.) On Thursday, upon my asking, * What have you to 
say to me ? ' she said, ' Nay, nothing but what you know 
already : God is love.' I asked, ' Have you any particular 
promise ? ' She replied, ^ I do not seem to want any ; I can 
live without. I shall die a lump of deformity, but shall meet 
you all glorious : and meantime, I shall still have fellowship 
with your spirit.' 

" (5.) Mr. M. asked, what she thought the most excellent 



A3 TAUGHT BY JOHN WESLEY. 245 

way to walk in, and what were its chief hindrances. She 
answered: ^The greatest hindrance is generally from the 
natural constitution. It was mine to be reserved, to be very 
quiet, to suffer much, and to say little. Some may think 
one way more excellent, and some another : but the thing is 
to live in the will of God. For some months past, when I 
have been particularly devoted to this, I have felt such a 
guidance of His Spirit, and the unction which I have re- 
ceived from the Holy One has so taught me of all things, 
that I needed not any man should teach me, save as this 
anointing teacheth.' 

^' (6.) On Friday morning she said, ' I believe I shall die.' 
She then sat up in her bed and said, ' Lord, I bless Thee, that 
Thou art ever with me, and all Thou hast is mine. Thy love 
is greater than my weakness, greater than my helplessness, 
greater than my unworthiness. Lord, Thou sayest to cor- 
ruption^ Thou art my sister! And glory be to Thee, Jesus, 
Thou art my brother. Let me comprehend, with all saints, 
the length, and breadth, and depth, and height of Thy love ! 
Bless these ' (some that were present) ; * let them be every 
moment exercised in all things as Thou wouldest have them 
to be.' 

"(7.) Some hours after, it seemed as if the agonies of 
death were just coming upon her ; but her face was full of 
smiles of triumph, and she clapped her hands for joy. Mrs. 
C. said, * My dear, you are more than conqueror through the 
blood of the Lamb.' She answered, *Yes, O yes, sweet 
Jesus ! death, where is thy sting ? ' She then lay as in a 
doze for some time. Afterward, she strove to speak, but 
could not ; however, she testified her love by shaking hands 
with all in the room. 

" (8.) Mr. W. then came. She said, * Sir, I did not know 
that I should live to see you. But I am glad the Lord has 



246 CHRISTIAN PERFECTION, 

given me this opportunity, and likewise power to speak to 
you. I love you. You have always preached the strictest 
doctrine ; and I loved to follow it. Do so still, whoever is 
pleased or displeased/ He asked, ' Do you now believe you 
are saved from sin ? ' She said, * Yes ; I have had no doubt 
of it for many months. That I ever had, was, because I 
did not abide in the faith. I now feel I have kept the faith ; 
and perfect love casteth out all fear. As to you, the Lord 
promised me, your latter works should exceed your former, 
though I do not live to see it. I have been a great enthu- 
siast, as they term it, these six months ; but never lived so 
near the heart of Christ in my life. You, sir, desire to 
comfort the hearts of hundreds by following that simplicity 
your soul loves.' 

" (9.) To one who had received the love of God under her 
prayer, she said, ' I feel I have not followed a cunningly 
devised fable ; for I am as happy as I can live. Do you press 

on, and stop not short of the mark.' To Miss M s she 

said, *Love Christ; He loves you. I believe I shall see you 
at the right hand of God ; But as one star differs from an- 
other star in glory , so shall it he in the resurrection, I charge 
you, in the presence of God, meet me in that day all glori- 
ous within. Avoid all conformity to the world. You are 
robbed of many of your privileges. I know I shall be 
found blameless. Do you labor to be found of Him in peacej 
without spot.* 

" (10.) Saturday morning, she prayed nearly as follows : 
* I know, my Lord, my life is prolonged only to do Thy will. 
And though I should never eat or drink more ' (she had not 
swallowed anything for near eight-and-twenty hours), ' Thy 
will be done. I am willing to be kept so a twelve-month : 
Man liveth not by bread alone, I praise Thee that there is 
not a shadow of complaining in our streets. In that sense 
we know not what sickness means. Indeed, Lord, neither 



A8 TAUGHT BY JOHN WESLEY. 247 

Jf6f nor death, nor things present, nor things to come, no, not 
any creature, shall separate us from Thy love one moment. 
Bless these, that there be no lack in their souls. I believe 
there shall not. I pray in faith.' 

" On Sunday and Monday she was light-headed, but sensi- 
ble at times. It then plainly appeared, her heart was still 
in heaven. One said to her, ' Jesus is our mark.' She re- 
plied : ' I have but one mark ; I am all spiritual.' Miss M. 
said to her, *You dwell in God.' She answered: * Alto- 
gether.' A person asked her, * Do you love me ? ' She said, 
^ 0, 1 love Christ ; I love my Christ.' To another she said, 
M shall not long be here ; Jesus is precious, very precious 
indeed.' She said to Miss M., * The Lord is very good ; He 
keeps my soul above all.' For fifteen hours before she died, 
she was in strong convulsions : her sufferings were extreme. 
One said, ' You are made perfect through sufferings.' She 
said, * More and more so.' After lying quiet some time, she 
said, ^ Lord, Thou art strong ! ' Then pausing a considerable 
space, she uttered her last words, * Jesus is all in all to me : 
glory be to Him through time and eternity.' After this, she 
lay still for about half an hour, and then expired without a 
sigh or groan." 

25. The next year, the number of those who believed 
they were saved from sin still increasing, I judged it need- 
ful to publish, chiefly for their use, 

"Fabtheb Thoughts on Chbistian Peepection": — 

'' 1. How is ' Christ the end of the law for righteousness to 
every one that helieveth ? ' Rom x. 4. 

In order to understand this, you must understand what 
law is here spoken of ; and this, I apprehend, is, (1.) The 
Mosaic law, the whole Mosaic dispensation ; which St. Paul 
continually speaks of as one, though containing three parts, 



248 CHRISTIAN PERFECTION, 

the political, moral, and ceremonial. (2.) The Adamic law, 
that given to Adam in innocence, properly called * the law 
of works/ This is in substance the same with the angelic 
law, being common to angels and men. It required that man 
should use, to the glory of God, all the powers with which he 
was created. Now, he was created free from any defect, either 
in his understanding or his affections. His body was then 
no clog to the mind ; it did not hinder his apprehending all 
things clearly, judging truly concerning them, and reasoning 
justly, if he reasoned at all. I say, if he reasoned ; for 
possibly he did not. Perhaps he had no need of reasoning, 
till his corruptible body pressed down the mind, and im- 
paired its native faculties. Perhaps, till then, the mind saw 
every truth that offered as directly as the eye now sees the 
light. 

"Consequently, this law, proportioned to his original 
powers, required that he should always think, always speak, 
and always act precisely right, in every point whatever. 
He was well able so to do : and God could not but require 
the service he was able to pay. 

" But Adam fell ; and his incorruptible bpdy became cor- 
ruptible ; and ever since, it is a clog to the soul, and hinders 
its operations. Hence, at present, no child of man can at 
all times apprehend clearly, or judge truly. And where 
either the judgment or apprehension is wrong, it is impos- 
sible to reason justly. Therefore, it is as natural for a man 
to mistake as to breathe ; and he can no more live without 
the one than without the other : consequently no man is 
able to perform the service which the Adamic law requires. 

" And no man is obliged to perform it ; God does not re- 
quire it of any man : for Christ is the end of the Adamic, 
as well as the Mosaic, law. By His death He hath put an 
end to both ; He hath abolished both the one and the other, 
with regard to man ; and the obligation to observe either 



AS TAUGHT BY JOHN WESLEY. 249 

..he one or the other is vanished away. Nor is any man 
living bound to observe the Adamic more than the Mosaic 
law. (I mean, it is not the condition either of present or 
future salvation.) 

" In the room of this, Christ hath established another, 
namely, the law of faith. Not every one that doeth, but 
every one that believeth, now receiveth righteousness, in the 
full sense of the word ; that is, he is justified, sanctified 
and glorified. 

" 2. Are we then dead to the law ? 

" We are ' dead to the law, by the body of Christ * given 
for us ; Rom. vii. 4 ; to the Adamic as well as Mosaic law. 
We are wholly freed therefrom by His death ; that law expir- 
ing with Him. 

" 3. HoWy then, are we * not without law to God, but under 
the law to Christ ' ? 1 Cor. ix. 21. 

" We are without that law ; but it does not follow that we 
are without any law ; for God hath established another law 
in its place, even the law of faith ; and we are all under 
this law to God and to Christ ; both our Creator and our 
Eedeemer require us to observe it. 

Love is the Fulfilling of the Law. 

*' 4. 7s love the fulfilling of this law ? 

" Unquestionably it is. The whole law under which we 
now are, is fulfilled by love : Rom. xiii. 9, 10. Faith work- 
ing or animated by love is all that God now requires of 
man. He has substituted (not sincerity, but) love, in the 
room of angelic perfection. 

" 5. How is ' love the end of the commandment ' ? 1 Tim i. 
5. 

" It is the end of every commandment of God. It is the 
point aimed at by the whole and every part of the Chris- 



250 CHRISTIAN PERFECTION, 

tian institution. The foundation is faith, purifying the 
heart ; the end love, preserving a good conscience. 

"6. What love is this? 

" The loving the Lord our God with all our heart, mind, 
soul, and strength ; and the loving our neighbor, every man 
as ourselves, as our own souls. 

" 7. What are the fruits or properties of this love ? 

" St. Paul informs us at large, love is long-suffering. It 
suffers all the weaknesses of the children of God, all the 
wickedness of the children of the world ; and that not for 
a little time only, but as long as God pleases. In all, it 
sees the hand of God, and willingly submits thereto. Mean- 
time, it is kind. In all, and after all, it suffers, it is soft, 
mild, tender, benign. * Love envieth not j ' it excludes every 
kind and degree of envy out of the heart ; * love acteth not 
rashly,' in a violent, headstrong manner, nor passes any rash 
or severe judgment : it * doth not behave itself indecently ; ' 
is not rude, does not act out of character : ^seeketh not her 
own' ease, pleasure, honor, or profit; 'is not provoked;' 
expels all anger from the heart : * thinketh no evil ; ' cast- 
eth out all jealousy, suspiciousness, and readiness to believe 
evil : * rejoice th not in iniquity ; ' yea, weeps at the sin or 
folly of its bitterest enemies : ' but rejoiceth in the truth ; ' 
in the holiness and happiness of every child of man. * Love 
covereth all things,' speaks evil of no man ; < believeth all 
things,' that tend to the advantage of another's character. 
It * hopeth all things,' whatever may extenuate the faults 
which cannot be denied ; and it ' endureth all things,' which 
God can permit, or men and devils inflict. This is ' the 
law of Christ, the perfect law, the law of liberty.' 

" And this distinction between the * law of faith ' (or love) 
and * the law of works,' is neither a subtle nor an unneces- 
sary distinction. It is plain, easy, and intelligible to any 



AS TAUGHT BY JOHN WESLEY. 251 

common understanding. And it is absolutely necessary, to 
prevent a thousand doubts and fears, even in those who do 
' walk in love.' 

" 8. But do we not * in many things offend all* yea^ the best 
of us, even against this law ? 

" In one sense we do not, while all our tempers, and 
thoughts, and words, and works, spring from love. But in 
another we do, and shall do, more or less, as long as we re- 
main in the body. For neither love nor the ' unction of the 
Holy One ' makes us infallible : therefore, through unavoid- 
able defect of understanding, we cannot but mistake in 
many things. And these mistakes will frequently occasion 
something wrong, both in our temper, and words, and 
actions. From mistaking his character, we may love a per- 
son less than he really deserves. And by the same mistake 
we are unavoidably led to speak or act, with regard to that 
person, in such a manner as is contrary to this law in some 
or other of the preceding instances. 

The Atonembnt Needed. 

" 9. Do we not then need Christy even on t/iis amount ? 

" The holiest of men still need Christ, as their Prophet, 
as *the light of the world.' For He does not give them 
light, but from moment to moment ; the instant He with- 
draws, all is darkness. They still need Christ as their 
King; for God does not give them a stock of holiness. 
But unless they receive a supply every moment, nothing but 
unholiness would remain. They still need Christ as their 
Priest, to make atonement for their holy things. Even per- 
fect holiness is acceptable to God only through Jesus Christ. 

" 10. May not, then, the very best of men adopt the dying 
martyr^ s confession : ' I am in myself nothing but sin, dark- 
ness hell ; but thou art my light, my holiness, my heaven * ? 



252 CHRISTIAN PERFECTION, 

" Not exactly. But the best of men say, ' Thou art my 
light, my holiness, my heaven. Through my union with 
Thee, I am full of light, of holiness, and happiness. But 
if I were left to myself, I should be nothing but sin, dark 
ness, hell.' 

" But to proceed : The best of men need Christ as their 
Priest, their Atonement, their Advocate with the Father ; 
not only as the continuance of their every blessing depends 
on His death and intercession, but on account of their com- 
ing short of the law of love. For every man living does 
so. You who feel all love, compare yourselves with the 
preceding description. Weigh yourselves in this balance, 
and see if you are not wanting in many particulars. 

" 11. But if all this he consistent with Christian perfection, 
that perfection is not freedom from all sin ; seeing ^sin is the 
transgression of the law ' ; and the perfect transgress the very 
law they are under. Besides, they need the atonement of 
Christ ; and He is the atonement of nothing but sin. Is, 
then, the term, ' sinless perfection,' proper ? 

" It is not worth disputing about. But observe in what 
sense the persons in question need the atonement of Christ. 
They do not need Him to reconcile them to God afresh ; for 
they are reconciled. They do not need Him to restore the 
favor of God, but to continue it. He does not procure par- 
don for them anew, but ' ever liveth to make intercession 
for them ; ' and ^ by one offering He hath perfected forever 
them that are sanctified,' Heb. x. 14. 

" For want of duly considering this, some deny that they 
need the atonement of Christ. Indeed, exceeding few; I 
do not remember to have found five of them in England. 
Of the two, I would sooner give up perfection. But we 
need not give up either one or the other. The perfection I 
hold, ' Love rejoicing exermore, praying without ceasing, and 



AS TAUGHT BY JOHN WESLEY. 253 

in everything giving thanks/ is well consistent with it ; if 
any hold a perfection which is not, they must look to it. 

" 12. Does then Christian perfection imply any more than 
sincerity ? 

"Not if you mean by that word, love filling the heart, 
expelling pride, anger, desire, self-will ; rejoicing evermore, 
praying without ceasing, and in everything giving thanks. 
But I doubt, few use sincerity in this sense. Therefore, I 
think the old word is best. 

" A person may be sincere who has all his natural tempers, 
pride, anger, lust, self-will. But he is not perfect, till his 
heart is cleansed from these, and all its other corruptions. 

" To clear this point a little farther : I know many that 
love God with all their heart. He is their one desire, their 
one delight, and they are continually happy in Him. They 
love their neighbor as themselves. They feel as sincere, 
fervent, constant a desire for the happiness of every man, 
good or bad, friend or enemy, as for their own. They re- 
joice evermore, pray without ceasing, and in everything give 
thanks. Their souls are continually streaming up to God, 
in holy joy, prayer, and praise. This is a point of fact ; and 
this is plain, sound. Scriptural experience. 

" But even these souls dwell in a shattered body, and are 
so pressed down thereby, that they cannot always exert 
themselves as they would, by thinking, speaking, and acting, 
precisely right. For want of better bodily organs, they 
must at times think, speak, or act wrong; not, indeed, 
through a defect of love, but through a defect of knowledge. 
And while this is the case, notwithstanding that defect, and 
its consequences, they fulfil the law of love. 

" Yet, as even in this case, there is not a full conformity 
to the perfect law, so the most perfect do, on this very account, 
need the blood of atonement, and may properly for them- 



254 CHRISTIAN PERFECTION, 

selves, as well as for their brethren, say, * Forgive us oui 
trespasses.* 

" 13. But if Christ has put an end to that law, what need 
of any atonement for their transgressing it? 

" Observe in what sense He has put an end to it, and the 
difficulty vanishes. Were it not for the abiding merit of 
His death, and His continual intercession for us, the law 
would condemn us still. These, therefore, we still need for 
every transgression of it 

Holiness does not Exclude Temptation. 

"14. But can one that is saved from sin be tempted? 

" Yes ; for Christ was tempted. 

" 15. However what you call temptation, I call the corrup- 
tion of my heart. And how will you distinguish one from the 
other ? 

"In some cases, it is impossible to distinguish, without 
the direct witness of the Spirit. But in general, one may 
distinguish thus : — 

" One commends me. Here is a temptation to pride. But 
instantly my soul is humbled before God. And I feel no 
pride; of which I am as sure, as that pride is not hu- 
mility. 

" A man strikes me. Here is a temptation to anger. But 
my heart overflows with love. And I feel no anger at all ; 
of which I can be as sure, as that love and anger are not the 
same. 

" A woman solicits me. Here is a temptation to lust. But 
in an instant, I shrink back. And I feel no desire or lust at 
all J of which I can be as sure, as that my hand is cold or 
hot. 

" Thus it is, if I am tempted by a present object ; and it 
is the same, if, when it is absent, the devil recalls a com- 



AS TAUGHT BT JOHN WESLEY. 255 

mendation, an injury, or a woman, to my miud. In the 
instant, the soul repels the temptation, and remains filled 
with pure love. 

" And the difference is still plainer, when I compare my 
piesent state with my past, wherein I felt temptation, and 
corruption too. 

How We mat Know that We abe Sakctified. 

" 16. But how do you know that you are sanctified^ saved 
from your inbred corruption ? 

" I can know it no otherwise than I know that I am justi- 
fied. ' Hereby know we that we are of God,' in either sense, 
* by the Spirit that He hath given us.' 

" We know it by the witness and by the fruit of the Spirit. 
And, First, by the witness. As, when we were justified, the 
Spirit bore witness with our spirit, that our sins were for- 
given; so, when we were sanctified. He bore witness that 
they were taken away. Indeed, the witness of sanctification 
is not always clear at first (as neither is tnat of justifica- 
tion) ; neither is it afterward always the same, but like that 
of justification, sometimes stronger, and sometimes fainter. 
Yea, and sometimes it is withdrawn. Yet, in general, the 
latter testimony of the Spirit, is both as clear and as steady 
as the former. 

" 17. But what need is there of it, seeing sanctification is a 
real change, not a relative only, like justification? 

" But is the new birth a relative change only ? Is not 
this a real change ? Therefore, if we need no witness of our 
sanctification, because it is a real change, for the same 
reason, we should need none, that we are born of, or are, the 
thildren of God. 

" 18. But does not sanctification shine by its own light ? 

"And does not the new birth too ? Sometimes it does, 



256 CHRISTIAN PERFECTION, 

and so does sanctification ; at others, it does not. In the 
hour of temptation, Satan clouds the work of God, and in- 
jects various doubts and reasonings, especially in those who 
have either very weak or very strong understandings. At 
such times, there is absolute need of that witness, without 
which, the work of sanctification not only could not be dis- 
cerned, but could no longer subsist. Were it not for this, 
the soul could not then abide in the love of God ; much less 
could it rejoice evermore, and in every thing give thanks. 
In these circumstances, therefore, a direct testimony that 
we are sanctified, is necessary in the highest degree. 

" But I have no witness that I am saved from sin. And 
yet I have no doubt of it. Very well ; as long as you have 
no doubt, it is enough ; when you have, you will need that 
witness. 

ScETPTiJEE Proof of the Witness of the Spmrr to Sanctifi- 
cation. 

" 19. But what scripture makes mention of any such thing, 
or gives any reason to expect it ? 

" That Scripture, * We have received, not the spirit that is 
of the world, but the Spirit which is of God ; that we may 
know the things which are freely given us of God,' 1 Cor. 
ii. 12. 

" Now surely sanctification is one of * the things which 
are freely given us of God.' And no possible reason can be 
assigned why this should be excepted, when the Apostle 
says, * We receive the Spirit ' for this very end, ' that we 
may know the things which are thus * freely given us.' 

" Is not the same thing implied in that well-known Scrip- 
ture, ' The Spirit itself witnesses with our spirit, that we are 
the children of God ? ' Rom. viii. 16. Does He witness this 
only to those who are children of God in the lowest sense ? 
jway, but to those also who are such in the highest sense. 



AS TAUGHT BY JOHN WESLEY, 257 

And does He not witness, that they are such in the highest 
sense ? What reason have we to doubt it ? 

" What if a man were to aflirm (as, indeed, many do) that 
this witness belongs only to the highest class of Christians ? 
Would not you answer, ' The Apostle makes no restriction ; 
therefore, doubtless, it belongs to all the children of God ' ? 
And will not the same answer hold, if any aflirm, that it 
belongs only to the lowest class ? 

" Consider likewise 1 John v. 19 : ' We know that we are of 
God.' How ? ' By the Spirit that He hath given us.* Nay, 
* hereby we know that He abideth in us/ And what ground 
have we, either from Scripture or reason, to exclude the wit- 
ness, any more than the fruit, of the Spirit, from being here 
intended? By this, then, also, *we know that we are of 
God,* and in what sense we are so ; whether we are babes, 
young men, or fathers, we know in the same manner. 

" Not that I affirm that all young men, or even fathers, 
have this testimony every moment. There may be intermis- 
sions, of the direct testimony that they are thus born of God f 
but these intermissions are fewer and shorter as they grow 
up in Christ ; and some have the testimony both of their 
justification and sanctification, without any intermission 
at all ; which I presume, more might have, did they walk 
humbly and closely with God. 

" 20. Mai/ not some of them have a testiTnony from the 
Spiritf that they shall not finally fall from God? 

" They may. And this persuasion, that neither life nor 
death shall separate them from Him, far from being hurt- 
ful, may in some circumstances be extremely useful. These, 
therefore, we should in no wise grieve, but earnestly encour- 
age them to * hold the beginning of their confidence stead- 
fast to the end.* 

" 21. But have any a testimony from the Spirit that the§ 
shall never sin ? 



258 CHRISTIAN PERFECTION, 

" We know not what God may vouclisaf e to some particu- 
lar persons ; but we do not find any general state described 
in Scripture, from which a man cannot draw back to sin. 
If there were any state wherein this was impossible, it would 
be that of these who are sanctified, who are * fathers in 
Christ, who rejoice evermore, pray without ceasing, and in 
everything give thanks ' ; but it is not impossible for these 
to draw back. They who are sanctified yet may fall and 
perish : Heb. x. 29. Even fathers in Christ need that warn- 
ing : ^ Love not the world,' 1 John ii. 15. They who ^ rejoice, 
pray,' and * give thanks without ceasing,' may, nevertheless, 
' quench the Spirit,' 1 Thess. v. 16, etc. Nay, even they who 
are * sealed unto the day of redemption,' may yet * grieve the 
Holy Spirit of God,' Eph. iv. 30. 

"Although, therefore, God may give such a witness to 
some particular persons, yet it is not to be expected by 
Christians in general, there being no Scripture whereon to 
ground such an expectation. 

The Fbtjit op the Spibit in Sanctification. 

" 22. By what ^ fruit of the Spirit^ may we * k7ww that toe 
are of God/ even in the highest sense ? 

"By love, joy, peace, always abiding ; by invariable long- 
suffering, patience, resignation ; by gentleness, triumphing 
over all provocation ; by goodness, mildness, sweetness, ten- 
derness of spirit ; by fidelity, simplicity, godly sincerity ; by 
meekness, calmness, evenness of spirit j by temperance, not 
only in food and sleep, but in all things natural and spiritual. 

" 23. But what great matter is there in this ? Have we 
not all this when we are justified? 

" What ! total resignation to the will of God, without any 

mixture of self-will ? gentleness, without any touch of anger, 

ven the moment we are provoked ? love to God, without 



AS TAUGHT BY JOHN WESLEY. 259 

the least love to the creature, but in and for God, excluding 
all pride ? love to man, excluding all envy, all jealousy, and 
rash judging ? meekness, keeping the whole soul inviolably 
calm ? and temperance in all things ? Deny that any ever 
came up to this, if you please ; but do not say all who are 
justified do. 

The Justified Feel Angeb, Peidb, and Self-Will« 

" 24. But some who are newly justified do. What then 
will we say to these ? 

" If they really do, I will say they are sanctified ; saved 
from sin in that moment; and that they never need lose 
what God has given, or feel sin any more. 

" But certainly this is an exempt case. It is otherwise 
with the generality of those that are justified : they feel in 
themselves more or less pride, anger, self-will, a heart bent 
to backsliding. And, till they have gradually mortified 
these, they are not fully renewed in love. 

"25. But is not this the case of all that are justified? Do 
they not gradually die to sin and grow in grace, till at, or per- 
haps a little before, death, God perfects them in love ? 

" I believe this is the case of most, but not all. God 
usually gives a considerable time for men to receive light, 
to grow in grace, to do and suffer His will, before they are 
either justified or sanctified ; but He does not invariably ad- 
here to this ; sometimes He 'cuts short His work*; He does 
the work of many years in a few weeks ; perhaps in a week, 
a day, an hour. He justifies or sanctifies both those who 
have done or suffered nothing, and who have not had time 
for a gradual growth either in light or grace. And ' may He 
not do what He will with His own ? Is thine eye evil, be- 
cause He is good ? * 

" It need not, therefore, be afl&rmed over and over, and 



260 CHRISTIAN PERFECTION, 

proved by forty texts of Scripture, either that most men are 
perfected in love at last, that there is a gradual work of Grod 
in the soul, or that, generally speaking, it is a long time, 
even many years, before sin is destroyed. All this we know : 
but we know likewise, that God may, with man's good leave, 
* cut short His work,' in whatever degree He pleases, and do 
the usual work of many years in a moment. He does so in 
many instances ; and yet there is a gradual work, both be- 
fore and after that moment ; so that one may affirm the work 
is gradual ; another, it is instantaneous, without any manner 
of contradiction. 

" 26. Does St. Paul mean any more by being ' sealed with 
the Spirit, than being ' renewed in love ' ? 

" Perhaps in one place (2 Cor. i. 22), he does not mean so 
much ; but in another (Eph. i. 13), he seems to include both 
the fruit and the witness ; and that in a higher degree than 
we experience even when we are first * renewed in love ' ; 
God * sealeth us with the Spirit of promise,' by giving us ' the 
full assurance of hope ' ; such a confidence of receiving all 
the promises of God, as excludes the possibility of doubting ; 
with that Holy Spirit, by universal holiness, stamping the 
whole image of God on our hearts. 

" 27. But how can those who are thus sealed, * grieve tlie 
Holy Spirit of God ' ? 

** St. Paul tells you very particularly, (1.) By such conver- 
sation as is not profitable, not to the use of edifying, not apt 
to minister grace to the hearers. (2.) By relapsing into 
bitterness or want of kindness. (3.) By wrath, lasting dis- 
pleasure, or want of tender-heartedness. (4.) By anger, 
however soon it is over; want of instantly forgiving one 
another. (5.) By clamor or bawling, loud, harsh, rough 
speaking. (6.) By evil speaking, whispering, tale-bearing ; 
needlessly mentioning the fault of an absent person, though 
in ever so soft a manner. 



AS TAUGHT BY JOHN WESLEY, 261 

How He Viewed Those in London who webe Sanctified. 

" 28. What do you think of those in London, who seem to 
have been lately ^ renewed in love ' ? 

" There is something very peculiar in the experience of 
the greater part of them. One would expect that a believer 
should first be filled with love, and thereby emptied of sin ; 
whereas these were emptied of sin first, and then filled with 
love. Perhaps it pleased God to work in this manner, to 
make His work more plain and undeniable ; and to distin- 
guish it more clearly from that overflowing love which is 
often felt even in a justified state. 

" It seems likewise most agreeable to the great promise : 
' From all your filthiness I will cleanse you ; a new heart 
also will I give you, and a new spirit will I put within 
you,' Ezek. xxxvi. 25, 26. 

" But I do not think of them all alike ; there is a wide 
difference between some of them and others. I think most 
of them with whom I have spoken, have much faith, love, 
joy, and peace. Some of these I believe are renewed in 
love, and have the direct witness of it ; and they manifest 
the fruit above described, in all their words and actions. 
Now, let any man call this what he will, it is what I call 
perfection. 

" But some who have much love, peace, and joy, yet have 
not the direct witness ; and others who think they have, are, 
nevertheless, manifestly wanting in the fruit. How many I 
will not say ; perhaps one in ten ; perhaps more or fewer. 
But some are undeniably wanting in long-suffering. Christian 
resignation. They do not see the hand of God in whatever 
occurs, and cheerfully embrace it. They do not in every- 
thing give thanks, and rejoice evermore. They are not 
happy, at least, not always happy ; for sometimes they com- 
plain. They say this or that is hard 1 



262 CHRISTIAN PERFECTIONy 

" Some are wanting in gentleness. They resist evil, in- 
stead of turning the other cheek. They do not receive re- 
proach with gentleness j no, nor even reproof. Nay, they 
are not able to bear contradiction, without the appearance, 
at least, of resentment. If they are reproved or contradicted, 
though mildly, they do not take it well ; they behave with 
more distance and reserve than they did before. If they 
are reproved or contradicted harshly, they answer it with 
harshness ; with a loud voice, or with an angry tone, or in a 
sharp and surly manner. They speak sharply or roughly, 
when they reprove others; and behave roughly to their 
inferiors. 

" Some are wanting in goodness. They are not kind, mild, 
sweet, amiable, soft, and loving at all times, in their spirit, 
in their words, in their look and air, in the whole tenor of 
their behavior ; and that to all, high and low, rich and poor, 
without respect of persons ; particularly to them that are 
out of the way, to opposers, and to those of their own 
household. They do not long, study, endeavor, by every 
means, to make all about them happy. They can see them 
uneasy, and not be concerned ; perhaps they make them so ; 
and then wipe their mouths and say, * Why, they deserve 
it ; it is their own fault.* 

" Some are wanting in fidelity, a nice regard to truth, 
simplicity, and godly sincerity. Their love is hardly with- 
out dissimulation; something like guile is found in their 
mouth. To avoid roughness, they lean to the other extreme. 
They are smooth to an excess, so as scarce to avoid a degree 
of fawning, or of seeming to mean what they do not. 

" Some are wanting in meekness, quietness of spirit, com- 
posure, evenness of temper. They are up and down, some- 
times high, sometimes low ; their mind is not well balanced. 
Their affections are either not in due proportion ; they have 
too much of one, too little of another ; or they are not duly 



AS TAUGHT BY JOHN WESLEY. 263 

mixed and tempered together, so as to counterpoise each 
other. Hence there is often a jar. Their soul is out of 
tune, and cannot make the true harmony. 

" Some are wanting in temperance. They do not steadily 
use that kind and degree of food, which they know, or 
might know, would most conduce to the health, strength, 
and vigor, of the body : or they are not temperate in sleep j 
they do not rigorously adhere to what is best both for body 
and mind ; otherwise they would constantly go to bed and 
rise early, and at a fixed hour : or they sup late, which is 
neither good for body nor soul : or they use neither fasting 
nor abstinence : or they prefer (which are so many sorts 
of intemperance) that preaching, reading, or conversation, 
which gives them transient joy and comfort, before that 
which brings godly sorrow, or instruction in righteousness. 
Such joy is not sanctified ; it doth not tend to, and termin- 
ate in, the crucifixion of the heart. Such faith doth not 
centre in God, but rather in itself. 

" So far all is plain. I believe you have faith, and love, 
and joy and peace. Yet you who are particularly concerned 
know each for yourself, that you are wanting in the respects 
above mentioned. You are wanting either in long-suffering, 
gentleness, or goodness; either in fidelity, meekness, or 
temperance. Let us not, then, on either hand, fight about 
words. In the thing we clearly agree. 

"You have not what I call perfection; if others will call 
it so, they may. However, hold fast what you have, and 
earnestly pray for what you have not. 

Those Perfect in Love can Grow in Grace or They can 
Fall from Grace. 

" 29. Can those who are perfect grow in grace ? 
" Undoubtedly they can ; and that not only while they 
are in the body, but to all eternity. 



264 CHRISTIAN PERFECTION 

"30. Can they fall from it? 

" I am well assured they can ; matter of fact puts this 
beyond dispute. Formerly we thought, one saved from sin 
could not fall ; now we know the contrary. We are sur- 
rounded with instances of those who lately experienced all 
that I mean by perfection. They had both the fruit of the 
Spirit, and the witness ; but they have now lost both. 
Neither does any one stand by virtue of anything that is 
implied in the nature of the state. There is no such height 
or strength of holiness as it is impossible to fall from. If 
there be any that cannot fall, this wholly depends on the 
promise of God. 

"31. Can those who fall from this state recover it? 

^^Wiiy not? We have many instances of this also. Nay, 
it is an exceeding common thing for persons to lose it more 
than once, before they are established therein. 

" It is therefore to guard them who are saved from sin, 
from every occasion of stumbling, that I give the following 
advices. But first I shall speak plainly concerning the 
work itself. 

" I esteem this late work to be of God ; probably the 
greatest now upon earth. Yet, like all others, this also is 
mixed with much human frailty. But these weaknesses are 
far less than might have been expected ; and ought to have 
been joyfully borne by all that loved and followed after 
righteousness. That there have been a few weak, warm- 
headed men, is no reproach to the work itself, no just ground 
for accusing a multitude of sober-minded men, who are 
patterns of strict holiness. Yet (just the contrary to what 
ought to have been) the opposition is great; the helps few 
Hereby many are hindered from seeking faith and holiness 
by the false zeal of others ; and some who at first began to 
run well are turned out of the way. 



AS TAUGHT BY JOHN WESLEY, 265 

Advice to Those Sanctified. 

** 32. JVhat is the First advice* that you would give them ? 

" Watch and pray continually against pride. If God has 
cast it out, see that it enter no more : it is full as dangerous 
as desire. And you may slide back into it unawares ; especi- 
ally if you think there is no danger of it. *Nay, but I 
ascribe all I have to God.' So you may, and be proud never- 
theless. For it is pride, not only to ascribe anything we 
have to ourselves, but to think we have what we really have 

not. Mr. L , for instance, ascribed all the light he had 

to God, and so far he was humble ; but then he thought he 
had more light than any man living ; and this was palpable 
pride. So you ascribe all the knowledge you have to God j 
and in this respect you are humble. But if you think you 
have more than you really have ; or if you think you are so 
taught of God, as no longer to need man's teaching ; pride 
lieth at the door. Yes, you have need to be taught, not only 
by Mr. Morgan, by one another, by Mr. Maxfield, or me, but 
by the weakest preacher in London ; yea, by all men. For 
God sendeth by whom he will send. 

" Do not therefore say to any who would advise or reprove 
you, * You are blind ; you cannot teach me.' Do not say, 
'This is your wisdom, your carnal reason;' but calmly 
weigh the thing before God. 

"Always remember, much grace does not imply much 
light. These do not always go together. As there may be 

• Theadrices which follow were published in a separate tract in the year 1762, 
under the title of " Cautions and Directions given to the Greatest Professors 
in the Methodist Societies," with the following motto: — 

«« Set the false witnesses aside, 
Yet hold the truth for ever fast." 

It was evidently intended to guard the people against the mischievoni extrava- 
gances of George Bell and his friends, a particular account of whom is given 
in Mr. Wesley's Journal about that period, — Edit. 



266 CHRISTIAN PERFECTION, 

much light where there is but little love, so there may be 
much love where there is little light. The heart has more 
heat than the eye ; yet it caimot see. And God has wisely 
tempered the members of the body together, that none 
may say to another, ' I have no need of thee.' 

"To imagine none can teach you, but those who are 
themselves saved from sin, is a very great and dangerous 
mistake. Give not place to it for a moment ; it would lead 
you into a thousand other mistakes, and that irrecoverably. 
Ko ; dominion is not founded in grace, as the madmen of 
the last age talked. Obey and regard * them that are over 
you in the Lord,' and do not think you know better than 
them. Know their place and your own ; always remember- 
ing, much love does not imply much light. 

" The not observing this has led some into many mistakes, 
and into the appearance, at least, of pride. Oh, beware of 
the appearance, and the thing ! Let ' there be in you that 
lowly mind which was in Christ Jesus.' And ^ be ye likewise 
clothed with humility.' Let it not only fill, but cover you 
all over. Let modesty and self-diffidence appear in all your 
words and actions. Let all you speak and do show that you 
are little, and base, and mean, and vile in your own eyes. 

" As one instance of this, be always ready to own any 
fault you have been in. If you have at any time thought, 
spoke, or acted wrong, be not backward to acknowledge it. 
Never dream that this will hurt the cause of God ; no, it 
will farther it. Be, therefore, open, and frank, when you 
are taxed with anything; do not seek either to evade or dis- 
guise it ; but let it appear just as it is, and you will thereby 
not hinder, but adorn the Gospel. 

"33. What is the Second advice which you would give 
them? 

"Beware of that daughter of pride, enthusiasm. Oh, 
keep at the utmost distance from it I Give no place to a 



AS TAUGHT BY JOHN WESLEY. 267 

heated imagination. Do not hastily ascribe things to God. 
Do not easily suppose dreams, voices, impressions, visions, 
or revelations to be from God. They may be from Him. 
They may be from nature. They may be from the devil. 
Therefore, * believe not every spirit, but try the spirits 
whether they be of God.' Try all things by the written 
word, and let all bow down before it. You are in danger of 
enthusiasm every hour, if you depart ever so little from 
Scripture; yea, or from the plain, literal meaning of any 
text, taken in connection with the context. And so you 
are, if you despise or lightly esteem reason, knowledge, or 
human learning ; every one of which is an excellent gift of 
God, and may serve the noblest purposes. 

" I advise you, never to use the words, wisdom, reason, or 
knowledge, by way of reproach. On the contrary, pray that 
you yourself may abound in them more and more. If you 
mean worldly wisdom, useless knowledge, false reasoning, 
say so ; and throw away the chafE, but not the wheat. 

" One general inlet to enthusiasm is, expecting the end 
without the means ; the expecting knowledge, for instance, 
without searching the Scriptures, and consulting the chil- 
dren of God ; the expecting spiritual strength without con- 
stant prayer, and steady watchfulness ; the expecting any 
blessing without hearing the word of God at every oppor- 
tunity. 

" Some have been ignorant of this device of Satan. They 
have left off searching the Scriptures. They said, * God 
writes all the Scriptures on my heart. Therefore, I have 
no need to read it.' Others thought they had not so much 
need of hearing, and so grew slack in attending the morn- 
ing preaching. Oh, take warning, you who are concerned 
herein 1 You have listened to the voice of a stranger. Fly 
back to Christ, and keep in the good old way, which was 
' once delivered to the saints ; ' the way that even a heathen 



268 CHRISTIAN PERFECTION, 

bore testimony of : * That the Christians rose early every 
day to sing hymns to Christ as God/ 

" The very desire of ' growing in grace ' may sometimes 
be an inlet of enthusiasm. As it continually leads us to 
seek new grace, it may lead us unawares to seek something 
else new, beside new degrees of love to God and man. So 
it has led some to seek and fancy they had received gifts of 
a new kind, after a new heart, as, (1.) The loving God with 
all our mind: (2.) With all our soul: (3.) With all our 
strength : (4.) Oneness with G<)d : (5.) Oneness with Christ : 
(6.) Having our life hid with Christ in God: (7.) Being 
dead with Christ : (8.) Rising with Him : (9.) The sitting 
with Him in heavenly places: (10.) The being taken up 
into His throne : (11.) The being in the New Jerusalem : 
(12.) The seeing the tabernacle of God come down among 
men: (13.) The being dead to all works: (14.) The not 
being liable to death, pain, or grief, or temptation. 

"One ground of many of these mistakes is, the taking 
every fresh, strong application of any of these Scriptures 
to the heart, to be a gift of a new kind ; not knowing that 
several of these Scriptures are not fulfilled yet ; that most 
of the others are fulfilled when we are justified ; the rest, 
the moment we are sanctified. It remains only to experi- 
ence them in higher degrees. This is all we have to expect. 

" Another ground of these and a thousand mistakes, is, 
the not considering deeply, that love is the highest gift of 
God ; humble, gentle, patient love ; that all visions, revel ar 
tions, manifestations whatever, are little things compared to 
love ; and that all the gifts above mentioned are either the 
same with, or infinitely inferior to, it. 

" It were well you should be thoroughly sensible of this, 
— the heaven of heavens is love. There is nothing higher 
in religion ; there is, in effect, nothing else ; if you look for 
anything but more love, you are looking wide of the mark, 



/ 



A8 TAUGHT BY JOHN WESLEY, 269 

you are getting out of the royal way. And when you are 
asking others, ' Have you received this or that blessing ? if 
you mean anything but more love, you mean wrong ; you 
are leading them out of the way, and putting them upon a 
false scent Settle it then in your heart, that from the mo- 
ment God has saved you from all sin, you are to aim at 
nothing more, but more of that love described in the thir- 
teenth of the Corinthians. You can go no higher than this, 
till you are carried into Abraham's bosom. 

"I say yet again, beware of enthusiasm. Such is, the 
imagining you have the gift of prophesying, or discerning 
of spirits, which I do not believe one of you has ; no nor 
ever had yet. Beware of judging people to be either right 
or wrong by your own feelings. This is no Scriptural way 
of judging. Oh, keep close to ' the law and to the testi- 
mony ! ' 

"34. What is the Third? 

"Beware of Antinomianism ; 'making void the law,' or 
any part of it, ' through faith.' Enthusiasm naturally leads 
to this ; indeed, they can scarcely be separated. This may 
steal upon you in a thousand forms, so that you cannot be 
too watchful against it. Take heed of everything, whether 
in principle or practice, which has any tendency thereto. 
Even that great truth, that * Christ is the end of the law,' 
may betray us into it, if we do not consider that He has 
adopted every point of the moral law, and grafted it into 
the law of love. Beware of thinking, ' Because I am filled 
With love, I need not have so much holiness. Because I 
pray always, therefore I need no set time for private prayer. 
Because I watch always, therefore I need no particular self- 
examination.' Let us * magnify the law, the whole written 
word, * and make it honorable.' Let this be our voice : * 1 
prize Thy commandments above gold or precious stones. 



270 CHRISTIAN PERFECTION, 

Oil, what love have I unto Thy law ! all the day long is my 
study in it.' Beware of Antinomian books; particularly 
the works of Dr. Crisp, and Mr. Saltmarsh, They contain 
many excellent things; and this makes them the more 
dangerous. Oh, be warned in time ! Do not play with fire 
Do not put your hand on the hole of a cockatrice' den. I 
entreat you beware of bigotry. Let not your love or bene 
ficence be confined to Methodists, so-called only ; much less 
to that very small part of them who seem to be renewed in 
love ; or to those who believe yours and their report. Oh, 
make not this your Shibboleth ! Beware of stillness ; ceas- 
ing in a wrong sense from your own works. To mention 
one instance out of many ; ' You have received,' says one, 
* a great blessing. But you began to talk of it, and to do 
this and that ; so you lost it. You should have been still.' 
" Beware of self-indulgence ; yea, and making a virtue of 
it, laughing at self-denial, and taking up the cross daily, at 
fasting or abstinence. Beware of censoriousness ; thinking 
or calling them, that any ways oppose you, whether in judg- 
ment or practice, blind, dead, fallen, or ^enemies to the 
work.' Once more, beware of Solifidianism ; crying nothing 
but * Believe, believe!' and condemning those as ignorant 
or legal who speak in a more Scriptural way. At certain 
seasons, indeed, it may be right to treat of nothing but re- 
pentance, or merely of faith, or altogether of holiness ; but, 
in general, our call is to declare the whole counsel of God, 
and to prophesy according to the analogy of faith. The 
written word treats of the whole and every particular 
branch of righteousness, descending to its minutest branches ; 
as to be sober, courteous, diligent, patient, to honor all men. 
So, likewise, the Holy Spirit works the same in our hearts, 
not merely creating desires after holiness in general, but 
strongly inclining us to every particular grace, leading us 
to every individual part of * whatsoever is lovely.' And 



AS TAUGHT BY JOHN WESLEY. 271 

this witli the greatest propriety : for as * by works faith is 
made perfect/ so the completing or destroying the work of 
faith, and enjoying the favor, or suffering the displeasure, 
af God, greatly depends on every single act of obedience or 
disobedience. 

" 35. What is the Fourth ? 

" Beware of sins of omission ; lose no opportunity of doing 
good in any kind. Be zealous of good works; willingly 
omit no work, either of piety or mercy. Do all the good 
you possibly can, to the bodies and souls of men. Particu- 
larly, * thou shalt in any wise reprove thy neighbor, and not 
suffer sin upon him.' Be active. Give no place to indolence 
or sloth ; give no occasion to say, ' Ye are idle, ye are idle.' 
Many will say so still ; but let your whole spirit and be- 
havior refute the slander. Be always employed; lose no 
shred of time; gather up the fragments, that nothing be 
lost. And whatsoever thy hand findeth to do, do it with 
thy might. Be ^ slow to speak,' and wary in speaking. ' In 
a multitude of words there wanteth not sin.' Do not talk 
much ; neither long at a time. Tew can converse profitably 
above an hour. Keep at the utmost distance from pious 
chit-chat, from religious gossiping. 

"36. What is the Fifth? 

" Beware of desiring any thing but God. Now you desire 
nothing else ; every other desire is driven out ; see that none 
enter again. * Keep thyself pure ; ' let your * eye ' remain 
* single, and your whole body shall be full of light.' Admit 
no desire of pleasing food, or any other pleasure of sense ; 
no desire of pleasing the eye or the imagination, by 
any thing grand, or new, or beautiful ; no desire of money, 
of praise, or esteem; of happiness in any creature. You 
may bring these desires back ; but you need not ; you need 
feel them no more. O stand fast in the liberty wherewith 
Christ hath made you free I 



272 CHRISTIAN PERFECTION, 

" Be patterns to all of denying yourselves, and taking 
your cross daily. Let them see that you make no accou 
of any pleasure which does not bring you nearer to God, no 
regard any pain which does ; that you simply aim at pleas- 
ing Him, whether by doing or suffering ; that the constant 
language of your heart, with regard to pleasure or pain, 
honor or dishonor, riches or poverty, is, 

^ All's alike to me, so I 
lii my Lord may live and die I * 

"37. What is the Sixth? 

" Beware of schism, of making a rent in the Church of 
Christ That inward disunion, the members ceasing to have 
a reciprocal love ^ one for another ' (1 Cor. xii. 25), is the 
very root of all contention, and every outward separation. 
Beware of every thing tending thereto. Beware of a dividing 
spirit ; shun whatever has the least aspect that way. There- 
fore, say not, * I am of Paul, or of Apollos ; ' the very thing 
which occasioned the schism at Corinth. Say not, ' This is 
my preacher ; the best preacher in England. Give me him, 
and take all the rest.' All this tends to breed or foment 
division, to disunite those whom Grod hath joined. Do not 
despise or run down any preacher; do not exalt any one 
above the rest, lest you hurt both him and the cause of God. 
On the other hand, do not bear hard upon any by reason of 
some incoherency or inaccuracy of expression ; no, nor for 
some mistakes, were they really such. 

" Likewise, if you would avoid schism, observe every rule 
of the society, and of the bands, for conscience' sake. 
Never omit meeting your class or band ; never absent your- 
self from any public meeting. These are the very sinews 
of our society ; and whatever weakens, or tends to weaken, 
our regard for these, or exactness in attending them, strikes 
at the very root of our community. As one saith, * That 
tiart of our economy, the private weekly meetings for prayer, 



A8 TAUGHT BY JOHN WESLEY, 273 

examination, and particular exhortation, has been the great- 
est means of deepening and confirming every blessing that 
was received by the word preached, and of diffusing it to 
others, who could not attend the public ministry ; whereas, 
without this religious connection and intercourse, the most 
ardent attempts, by mere preaching, have proved of no last- 
ing use/ 

*^ Suffer not one thought of separating from your brethren, 
whether their opinions agree with yours, or not. Do not 
dream that any man sins in not believing you, in not taking 
your word ; or that this or that opinion is essential to the 
work, and both must stand or fall together. Beware of im- 
patience of contradiction. Do not condemn or think hardly 
of those who cannot see just as you see, or who judge it their 
duty to contradict you, whether in a great thing, or a small. 
I fear some of us have thought hardly of others, merely 
because they contradicted what we affirmed. All this tends 
to division ; and, by every thing of this kind, we are teach- 
ing them an evil lesson against ourselves. 

" 0, beware of touchiness, of testiness, not bearing to be 
spoken to ; starting at the least word ; and flying from those 
who do not implicitly receive mine or another^s sayings I 

"Expect contradiction and opposition, together with 
crosses of various kinds. Consider the words of St. Paul : 
'To you it is given, in the behalf of Christ,^ — for His sake, 
as a fruit of His death and intercession for you, — * not only 
to believe, but also to suffer for His sake/ Phil. i. 29. It is 
given ! God gives you this opposition or reproach ; it is a 
fresh token of His love. And will you disown the Giver ; 
or spurn His gift, and count it a misfortune ? Will you not 
rather say, ' Father, the hour is come, that Thou shouldest 
be glorified ; now Thou givest Thy child to suffer something 
for Thee ; do with me according to Thy will ? ' Know that 
^\i^Q things, far from being hindrances to the work of God, 



274 CHRISTIAN PERFECTION, 

or to your soul, unless, by your own fault, are not only un 
avoidable in the course of providence, but profitable, yea, 
necessary for you. Therefore, receive them from Grod (not 
from chance), with willingness, with thankfulness. Receive 
them from men with humility, meekness, yieldingness, gen- 
tleness, sweetness. Why should not even your outward 
appearance and manner be soft ? Remember the character 
of Lady Cutts. * It was said of the Roman Emperor Titus, 
Never any one came displeased from him. But it might be 
said of her. Never any one went displeased to her ; so secure 
were all of the kind and favorable reception which they 
would meet with from her.' 

" Beware of tempting others to separate from you. Give 
no offense which can possibly be avoided ; see that your 
practice be in all things suitable to your profession, adorn- 
ing the doctrine of God our Saviour. Be particularly care- 
ful in speaking of yourself. You may not, indeed, deny the 
work of God; but speak of it when you are called thereto, 
in the most inoffensive manner possible. Avoid all mag- 
nificent, pompous words ; indeed, you need give it no general 
name ; neither perfection, sanctification, the second blessing, 
nor the having attained. Rather speak of the particulars 
which God has wrought for you. You may say, * At such a 
time, I felt a change which I am not able to express ; and 
since that time, I have not felt pride, or self-will, or anger, 
or unbelief ; nor any thing but a fulness of love to God and 
to all mankind.' And answer any other plain question that 
is asked, with modesty and simplicity. 

" And if any of you should at any time fall from what you 
now are, if you should again feel pride or unbelief, or any 
temper from which you are now delivered ; do not deny, do 
not hide, do not disguise it at all, at the peril of youi 
soul. At all events, go to one in whom you can confide, and 
speak just what you feeL God will enable him to speak s 



AJ9 TAUGHT BY JOHN WESLEY. 275 

word in season, which shall be health to your soul. And 
surely He will again lift up your head, and cause the bones 
that have been broken to rejoice. 

" 38. What is the last advice that you would give them ? 

" Be exemplary in all things ; particularly in outward 
things (as in dress), in little things, in the laying out of your 
money (avoiding every needless expense), in deep, steady 
seriousness, and in the solidity and usefulness of all your 
conversation. So shall you be *a light shining -in a dark 
place.' So shall you daily * grow in grace,' till ' an entrance 
be ministered unto you abundantly into the everlasting 
kingdom of our Lord Jesus Christ.' 

" Most of the preceding advices are strongly enforced in 
the following reflections, which I recommend to your deep 
and frequent consideration, next to the Holy Scriptures : — 

" (1.) The sea is an excellent figure of the fulness of God, 
and that of the blessed Spirit. For as the rivers all return 
into the sea ; so the bodies, the souls, and the good works of 
the righteous, return into God, to live there in His eternal 
repose. 

"Although all the graces of God depend on His mere 
bounty, yet is He pleased generally to attach them to the 
prayers, the instructions, and the holiness of those with 
whom we are. By strong, though invisible attractions. He 
draws some souls through their intercourse with others. 

" The sympathies formed by grace far surpass those formed 
by nature. 

" The truly devout show that passions as naturally flow 
from true as from false love, so deeply sensible are they of 
the goods and evils of those whom they love for God's sake. 
But this can only be comprehended by those who understand 
the language of love. 

" The bottom of the soul may be in repose, even while we 



276 CHRISTIAN PERFECTION, 

are in many outward troubles ; just as the bottom of the sea 
is calm, while the surface is strongly agitated. 

" The best helps to growth in grace are the ill-usage, the 
affronts, and the losses which befall us. We should receive 
them with all thankfulness, as preferable to all others, were 
it only on this account, — that our will has no part therein. 

" The readiest way to escape from our sufferings is to be 
willing they should endure as long as God pleases. 

" If we suffer persecution and affliction in a right manner, 
we attain a larger measure of conformity to Christ, by a due 
improvement of one of these occasions, than we could have 
done merely by imitating His mercy, in abundance of good 
works. 

*^ One of the greatest evidences of God's love to those that 
love Him is to send them afflictions, with grace to bear them. 

"Even in the greatest afflictions, we ought to testify to 
God, that in receiving them from His hand, we feel pleasure 
in the midst of the pain, from being afflicted by Him who 
loves us, and whom we love. 

"The readiest way which God takes to draw a man to 
Himself is to afflict him in that he loves most, and with 
good reason ; and to cause this affliction to arise from some 
good action done with a single eye; because nothing can 
more clearly show him the emptiness of what is most lovely 
and desirable in the world. 

" (2.) True resignation consists in a thorough conformity 
to the whole will of God, who wills and does all (excepting 
sin) which comes to pass in the world. In order to this we 
have only to embriice all events, good and bad, as His will. 

"In the greatest afflictions which can befall the just, 
either from heaven or earth, they remain immovable in 
peace, and perfectly submissive to God, by an inward, loving 
regard to Him, uniting in one all the powers of their souls 

" We ought quietly to suffer whatever befalls us, to beai 



AS TAUGHT BY JOHN WESLEY. 277 

the defects of others and our own, to confess them to God 
in secret prayer, or with groans which cannot be uttered ; 
but never to speak a sharp or peevish word, nor to murmur 
or repine but thoroughly willing that God should treat you 
in the manner that pleases Him. We are His lambs, and 
therefore ought to be ready to suffer, even to the death, 
without complaining. 

" We are to bear with those we cannot amend, and to be 
content with offering them to God. This is true resignation. 
And since He has borne our infirmities, we may well bear 
those of each other for His sake. 

" To abandon all, to strip one's self of all, in order to seek 
and to follow Jesus Christ naked to Bethlehem, where He 
was born ; naked to the hall where He was scourged ; and 
naked to Calvary, where He died on the cross, is so great a 
mercy, that neither the thing, nor the knowledge of it, is 
given to any, but through faith in the Son of God. 

" (3.) There is no love of God without patience, and no 
patience without lowliness and sweetness of spirit. 

"Humility and patience are the surest proofs of the in- 
crease of love. 

" Humility alone unites patience with love, without which 
it is impossible to draw profit from suffering, or, indeed, to 
avoid complaint, especially when we think we have given no 
occasion for what men make us suffer. 

" True humility is a kind of self-annihilation, and this is 
the centre of all virtues. 

" A soul returned to God ought to be attentive to every- 
thing which is said to him, on the head of salvation, with a 
desire to profit thereby. 

" Of the sins which God has pardoned, let nothing remain 
but a deeper humility in the heart, and a stricter regulation 
in our words, in our actions, and in our sufferings. 

" (4.) The bearing men, and suffering evils in meekness 
and silence, is the sum of a Christian life. 



278 CHRISTIAN PERFECTION, 

" God is the first object of our love : its next office is, to 
bear the defects of others. And we should begin the prac- 
tice of this amidst our own household. 

" We should chiefly exercise our love toward them who 
most shock either our way of thinking, or our temper, or our 
knowledge, or the desire we have that others should be as 
virtuous as we wish to be ourselves. 

"(5.) God hardly gives His Spirit even to those whoa 
He has established in grace, if they do not pray for it on ali 
occasions, not only once, but many times. 

" God does nothing but in answer to prayer ; and even 
they who have been converted to God, without praying for 
it themselves (which is exceeding rare), were not without 
the prayers of others. Every new victory which a soul 
gains is the effect of a new prayer. 

''On every occasion of uneasiness, we should retire to 
prayer, that we may give place to the grace and light of 
God, and then form our resolutions, without being in any 
pain about what success they may have. 

" In the greatest temptations, a single look to Christ, and 
the barely pronouncing His name, suffices to overcome the 
wicked one, so it be done with confidence and calmness of 
spirit. 

*' God's command to *pray without ceasing,* is founded on 
the necessity we have of His grace to preserve the life of 
(jod in the soul, which can no more subsist one moment 
without it, than the body can without air. 

" Whether we think of, or speak to, God, whether we act 
or suffer for Him, all is prayer, when we have no other ob- 
ject than His love, and the desire of pleasing Him. 

" All that a Christian does, even in eating and sleeping, 
is prayer, when it is done in simplicity, according to the op 
der of God, without either adding to or diminishing from il 
by his own choice. 



A3 TAUGHT BY JOHN WESLEY. 279 

" Prayer continues in the desire of the heart, though the 
understanding be employed on outward things. 

" In souls filled with love, the desire to please God is a 
continual prayer. 

" As the furious hate which the devil bears us is termed 
the roaring of a lion, so our vehement love may be termed 
crying after God. 

" God only requires of His adult children, that their hearts 
be truly purified, and that they offer Him continually the 
wishes and vows that naturally spring from perfect love. 
For these desires, being the genuine fruits of love, are the 
most perfect prayers that can spring from it. 

" (6.) It is scarce conceivable how straight the way is 
wherein God leads them that follow Him ; and how depend- 
ent on Him we must be, imless we are wanting in our faith- 
fulness to Him. 

" It is hardly credible of how great consequence before 
God the smallest things are ; and what great inconveniences 
sometimes follow those which appear to be light faults. 

" As a very little dust will disorder a clock, and the least 
sand will obscure our sight, so the least grain of sin 
which is upon the heart will hinder its right motion toward 
God- 

" We ought to be in the church as the saints are in heaven, 
and in the house as the holiest men are in the church ; doing 
our work in the house as we pray in the church ; worship- 
ping God from the ground of the heart. 

" We should be continually laboring to cut off all the use- 
less things that surround us : and God usually retrenches 
the superfluities of our souls in the same proportion as we 
do those of our bodies. 

"The best means of resisting the devil is, to destroy 
whatever of the world remains in us, in order to raise foi 
God, upon its ruins, a building all of love. Then shall we 



280 CHRISTIAN PERFECTION^ 

begin, in this fleeting life, to love God as we shall love Him 
in eternity. 

" We scarce conceive how easy it is to rob God of His 
due, in our friendship with the most virtuous persons, until 
they are torn from us by death. But if this loss produce 
lasting sorrow, that is a clear proof that we had before two 
treasures, between which we divided our heart. 

" (7.) If, after having renounced all, we do not watch in- 
cessantly, and beseech God to accompany our vigilance with 
His, we shall be again entangled and overcome. 

" As the most dangerous winds may enter at little open- 
ings, so the devil never enters more dangerously than by 
little unobserved incidents, which seem to be nothing, yet 
insensibly open the heart to great temptations. 

"It is good to renew ourselves from time to time, by 
closely examining the state of our souls, as if we had 
never done it before; for nothing tends more to the fuU 
assurance of faith, than to keep ourselves by this means in 
humility, and the exercise of all good works. 

" To continual watchfulness and prayer ought to be added 
continual employment. For grace flies a vacuum as weU as 
nature ; and the devil fills whatever God does not fill. 

"There is no faithfulness like that which ought to be 
between a guide of souls and the person directed by Him. 
They ought continually to regard each other in God, and 
closely to examine themselves, whether all their thoughts 
are pure, and all their words directed with Christian discre- 
tion. Other affairs are only the things of men j but these 
are peculiarly the things of God. 

"(8.) The words of St. Paul, 'No man can call Jesus 
Lord, but by the Holy Ghost,' show us the necessity of eye- 
ing God in our good works, and even in our minutest 
thoughts ; knowing that none are pleasing to Him, but thosi 
which He forms in us and with us. From hence we learn 



A8 TAUGHT BY JOHN WESLEY. 281 

that we cannot serve Him, unless He use our tongue, hands, 
and heart, to do by Himself and His Spirit whatever He 
would have us to do. 

" If we were not utterly impotent, our good works would 
be our own property ; whereas now they belong wholly to 
God, because they proceed from Him and His grace : while 
raising our works, and making them all Divine, He honors 
Himself in us through them. 

" One of the principal rules of religion is, to lose no occa- 
sion of serving God. And, since He is invisible to our eyes, 
we are to serve Him in our neighbor ; which He receives as 
if done to Himself in person, standing visibly before us. 

"God does not love men that are inconstant, nor good 
works that are intermitted. Nothing is pleasing to Him, 
but what has a resemblance of His own immutability. 

"A constant attention to the work which God entrusts us 
with is a mark of solid piety. 

" Love fasts when it can, and as much as it can. It leads 
to all the ordinances of God, and employs itself in all the 
outward works whereof it is capable. It flies, as it were, 
like Elijah over the plain, to find God upon His holy moun- 
tain. 

" God is so great, that He communicates greatness to the 
least thing that is done for His service. 

" Happy are they who are sick, yea, or lose their life, for 
having done a good work. 

"God frequently conceals the part which His children 
have in the conversion of other souls. Yet one may boldly 
say, that person who long groans before Him for the conver- 
sion of another, whenever that soul is converted to God, is 
one of the chief causes of it. 

" Charity cannot be practiced right, unless, First, we exer- 
cise it the moment God gives the occasion ; and, Secondly, 
retire the instant after to offer it to God by humble thanks- 



282 CHRISTIAN PERFECTION, 

giving. And this for three reasons : First, to render Him 
what we have received from Him. The Second, to avoid 
the dangerous temptation which springs from the very good- 
ness of these works. And the Third, to unite ourselves to 
Grod, in whom the soul expands itself in prayer, with all the 
graces we have received, and the good works we have done, 
to draw from Him new strength against the bad effects 
which these very works may produce in us, if we do not 
make use of the antidotes which God has ordained against 
these poisons. The true means to be filled anew with the 
riches of grace is thus to strip ourselves of it ; and without 
this it is extremely difficult not to grow faint in the practice 
of good works. 

" Good works do not receive their last perfection, till they, 
as it were, lose themselves in God. This is a kind of death 
to them, resembling that of our bodies, which will not attain 
their highest life, their immortality, till they lose themselves 
in the glory of our souls, or rather of God, wherewith they 
shall be filled. And it is only what they had of earthly 
and mortal, which good works lose by this spiritual death. 

" Fire is the symbol of love ; and the love of God is the 
principle and the end of all our good works. But truth 
surpasses figure ; and the fire of Divine love has this ad- 
vantage over material fire, that it can reascend to its source, 
and raise thither with it all the good works which it pro- 
duces. And by this means it prevents their being corrupted 
by pride, vanity, or any evil mixture. But this cannot be 
done otherwise than by making these good works in a 
spiritual manner die in God, by a deep gratitude, which 
plunges the soul in Him as in an abyss, with all that it is, 
and all the grace and works for which it is indebted to Him 
a gratitude, whereby the soul seems to empty itself of them, 
that they may return to their source, as rivers seem willing 
to empty themselves, when they pour themselves with all 
their waters into the seau 



AS TAUGHT B7 JOHN WESLEY. 283 

When we have received any favor from God, we ought to 
retire, if not into our closets, into our hearts, and say, * I 
come, Lord, to restore to Thee what Thou hast given ; and 
I freely relinquish it, to enter again into my own nothing- 
ness. For what is the most perfect creature in heaven or 
earth in Thy presence, but a void capable of being filled 
with Thee and by Thee ; as the air which is void and dark, 
is capable of being filled with the light of the sun, who 
withdraws it every day to restore it the next, there being 
nothing in the air that either appropriates this light or re- 
sists it ? give me the same facility of receiving and re- 
storing Thy grace and good works ! I say, Thine ; for I 
acknowledge the root from which they spring is in Thee, 
and not in me. ' " 



Pkopositions Written in 1764. 

26. In the year 1764, upon a review of the whole subject, 
I wrote down the sum of what I had observed in the follow- 
ing short propositions : — 

" (1.) There is such a thing as perfection ; for it is again 
and again mentioned in Scripture. 

'^ (2.) It is not so early as justification ; for justified per- 
sons are to ^ go on unto perfection/ Heb. vi. 1. 

" (3.) It is not so late as death ; for St. Paul speaks of 
living men that were perfect, Phil. iii. 15. 

" (4.) It is not absolute. Absolute perfection belongs not 
to man, nor to angels, but to God alone. 

" (5.) It does not make a man infallible ; none is infallible, 
while he remains in the body. 

" (6.) Is it sinless ? It is not worth while to contend for 
a term. It is ^salvation from sin.' 

"(7.) It is * perfect love,' 1 John iv. 18. This is the es- 
sence of it ; its properties, or inseparable fruits, are, rejoio- 



284 CHRISTIAN PERFECTION, 

ing evermore, praying without ceasing, and in every thing 
giving thanks, 1 Thess. v. 16, etc. 

(8.) It is improvable. It is so far from lying in an indi- 
visible point, from being incapable of increase, that one 
perfected in love may grow in grace far swifter than he did 
before. 

" (9.) It is amissible, capable of being lost ; of which we 
have numerous instances. But we were not thoroughly 
convinced of this, till five or six years ago. 

" (10.) It is constantly both preceded and followed by a 
gradual work. 

" (11.) But is it in itself instantaneous or not ? In ex- 
amining this, let us go on step by step. 

"An instantaneous change has been wrought in some 
believers. None can deny this. 

"Since that change, they enjoy perfect love; they feel 
this, and this alone j they * rejoice evermore, pray without 
ceasing, and in every thing give thanks.' Now this is all 
that I mean by perfection; therefore, these are witnesses 
of the perfection which I preach. 

" * But in some, this change was not instantaneous.' They 
did not perceive the instant when it was wrought. It is 
often difficult to perceive the instant when a man dies ; yet 
there is an instant in which life ceases. And if even sin 
ceases, there must be a last moment of its existence, and a 
first moment of our deliverance from it. 

" * But if they have this love now, they will lose it.' They 
may ; but they need not. And whether they do or no, they 
have it now; they now experience what we teach. They 
now are all love ; they now rejoice, pray, and praise without 
ceasing. 

" * However sin is only suspended in them ; it is not de 
stroyed.' Call it which you please. They are all love to 
day ; and they take no thought for the morrow. 



AS TAUGHT BY JOHN WESLEY. 286 

" ' But this doctrine has been much abused/ So has that 
of justification by faith. But that is no reason for giving 
up either this or any other Scriptural doctrine. * When you 
wash your child/ as one speaks, * throw away the water; 
but do not throw away the child.' 

" * But those who think they are saved from sin, say they 
have no need of the merits of Christ.' They say just the 
contrary. Their language is, — 

* Every moment, Lord, I want, the merit of Thy death ! ' 

" They never before had so deep, so unspeakable a convic- 
tion of the need of Christ in all His offices, as they have now. 

"Therefore, all our preachers should make a point of 
preaching perfection to believers, constantly, strongly and 
explicitly ; and all believers should mind this one thing, and 
continually agonize for it." 

Conclusion. 

27. I have now done what I proposed. I have given a 
plain and simple account of the manner wherein I fi^st re- 
ceived the doctrine of perfection, and the sense wherein I 
received, and wherein I do receive, and teach it to this day. 
I have declared the whole and every part of what I mean 
by that Scriptural expression. I have drawn the picture of 
it at full length, without either disguise or covering. 

And I would now ask any impartial person, What is there 
80 frightful therein ? Whence is all this outcry, which, for 
these twenty years and upwards, has been made throughout 
the kingdom ; as if all Christianity were destroyed, and all 
religion torn up by the roots ? Why is it, that the very 
name of perfection has been cast out of the mouths of Chris- 
tians; yea, exploded and abhorred, as if it contained the 
most pernicious heresy ? Why have the preachers of it been 
hooted at, like mad dogs, even by men that fear God ; nay, 



286 CHRISTIAN PERFECTION, 

and by some of their own children, some whom they, undei 
God, had begotten through the Gospel? What reason is 
there for this, or what pretence? Reason, sound reason, 
there is none. It is impossible there should. But pretences 
there are, and those in great abundance. Indeed, there is 
ground to fear that, with some who treat us thus, it is mere 
pretense; that it is no more than a copy of their coun- 
tenance, from the beginning to the end. They wanted, they 
sought occasion against me ; and here they found what they 
sought. "This is Mr. Wesley's doctrine! He preaches 
perfection ! " He does ; yet this is not his doctrine, any more 
than it is yours, or any one's else, that is a minister of 
Christ. For it is His doctrine, peculiarly, emphatically his ; 
it is the doctrine of Jesus Christ. Those are His words, not 
mine : " Ye shall therefore be perfect, as your Father who 
is in heaven, is perfect." And who says, ye shall not ; or at 
least, not till your soul is separated from the body ? 

It is the doctrine of St. Paul, the doctrine of St. James, 
of St. Peter, and St. John ; and no otherwise Mr. Wesley's, 
than as it is the doctrine of every one who preaches the 
pure and the whole Gospel. I tell you, as plain as I can 
speak, where and when I found this. I found it in the 
oracles of God, in the Old and New Testament ; when I 
read them with no other view or desire, but to save my own 
souL But whosesoever this doctrine is, I pray you, what 
harm is there in it ? 

Look at it again ; surrey it on every side, and that with 
the closest attention. In one view, it is purity of intention, 
dedicating all the life to God. It is the giving God all our 
heart ; it is one desire and design ruling all our tempers. 
It is the devoting, not a part, but all, our soul, body, and 
substance, to God. In another view, it is all the mind 
which was in Christ, enabling us to walk as Christ walked, 
It is the circumcision of the heast from all filthiness, all 



AS TAUGHT BY JOHN WESLEY 287 

inward as well as outward pollution. It is a renewal of the 
heart in the whole image of God, the full likeness of Him 
that created it. In yet another, it is the loving God with 
all our heart, and our neighbor as ourselves. Now, take it 
in which of these views you please (for there is no material 
difference), and this is the whole and sole perfection, as a 
train of writings prove to a demonstration, which I have 
believed and taught for these forty years, from the year 
1725 to the year 1765. 

28. Now let this perfection appear in its native form, and 
who can speak one word against it ? Will any dare to speak 
against loving the Lord our God with all our heart, and our 
neighbor as ourselves ? against a renewal of heart, not only 
in part, but in the whole image of God ? Who is he that 
will open his mouth against being cleansed from all pollu- 
tion both of flesh and spirit ; or against having all the mind 
that was in Christ, and walking in all things as Christ 
walked ? What man, who calls himself a Christian, has the 
hardiness to object to the devoting, not a part, but all our 
soul, body, and substance to God ? What serious man 
would oppose the giving God all our heart, and the having 
one desire ruling all our tempers ? I say again, let this 
Christian perfection appear in its own shape, and who will 
fight against it ? It must be disguised before it can be op- 
posed. It must be covered with a bearskin first, or even the 
wild beasts of the people will scarce be induced to worry it. 

But whatever these do, let not the children of God any 
longer fight against the image of God. Let not the mem- 
bers of Christ say anything against the whole mind that 
was in Christ. Let not those who are alive to God oppose 
the dedicating all our life to Him. Why should you who 
have His love shed abroad in your heart, withstand the giv- 
ing Him all your heart ? Does not all that is within you 
cry out, ' Oh, what that loves can love enough ? ' What 



288 CHRISTIAN PERFECTION, 

pity that those who desire and design to please Him should 
have any other design or desire ! Much more that they 
should dread, as a fatal delusion, yea, abhor as an abomina- 
tion to God, the having this one desire and design ruling 
every temper ! 

Why should devout men be afraid of devoting all their 
soul, body, and substance to God ? Why should those who 
love Christ count it a damnable error to think we may have 
all the mind that was in Him ? We allow, we contend, that 
we are justified freely through the righteousness and the 
blood of Christ. 

And why are you so hot against us, because we expect 
likewise to be sanctified wholly through His Spirit ? We 
look for no favor either from the open servants of sin, or 
from those who have only the form of religion. But how 
long will you who worship God in spirit, who are " circum- 
cised with the circumcision not made with hands," set your 
battle in array against those who seek an entire circuincision 
of heart, who thirst to be cleansed /ro?7i allfilthiness of flesh 
and spirit and to perfect holiness in the fear of God ? 

Are we your enemies because we look for a full deliver- 
ance from the carnal mind which is enmity against God ? 
l^Sijj we are your brethren, your fellow-laborers in the vine- 
yard of our Lord, your companions in the kingdom and 
patience of Jesus. Although this we confess (if we are 
fools therein, yet as fools bear with us), we expect to love 
God with all our heart, and our neighbor as ourselves. Yea, 
we do believe that He will in this world so " cleanse the 
thoughts of our hearts by the inspiration of His Holy 
Spirit, that we shall perfectly love Him, and worthily mag- 
nify His holy name." — Works, vol. vi. p. 483, 



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